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Secularism and Marxism

15 Jun 2007 12:20 pm

Ruminating on whether the new mass secularism is really all that new, Jonah writes:

... both Waldman and Ross seem to be ignoring a fairly large elephant in the corner: Communists — or Marxists, doctrinaire socialists, dialectical materialists, whatever you want to call them. Here was a very tribal bunch. They were dedicated to the overthrow of religion and religious opiates. They protected themselves in tribal fashion in academia, government and politics. They defined themselves largely by what they hated. Etc, etc. Indeed, it's worth remembering that both Marx and Engels came to their Communism via their atheism rather than the other way around (Josh Muravchik's book Heaven on Earth makes this point vividly).

Oh, definitely - but it's important to distinguish the American experience from the European here. While Communism was certainly a tribal phenomenon in the American context, it was never a mass phenomenon in the way that the new secularism seems to be, or seems capable of becoming. It was an intellectual tribe, but not a political demographic. In Europe, by contrast, Marxism was a mass movement, as were various other anti-clericalist ideologies. That's why my Atlantic piece argues that the rise of a politically-assertive secular demographic in American life, however narrow its appeal, represents an unexpected case of continental convergence, in which America's religious politics are likely to look at least somewhat more like Europe's going forward. (And vice versa, I suggest, given the culture-war battles provoked by the rise of Islam across the Atlantic.)

Though it's certainly possible, as a commenter points out, that if the religious right fragments (and the Republican Party goes into the political wilderness), the nascent mass secularism will fragment as well, and what seems to be an anti-clerical dawn in American life will prove to be a false one. At the very least, there's going to be ebb and flow in the culture wars, and since we've just experienced a high tide in the Bush years it's likely that passions will cool off somewhat in the short run. Still, my sense - based both on the data and on my own personal experience - is that mass secularism has put down sturdier roots in American soil of late than anyone would have expected, say, thirty years ago, and that it's both something new and something that's here to stay.

Comments (63)

Jonah has more than a point, he has THE point.

The influence of Antonio Gramsci , Herbert Mancusa, and the Frankfurt School Marxists in the formation of today’s secular elites (New Class) is not merely notable, it glaring.

The heavy influence of class conflict as the driving force of history has made its mark on everything in the left from feminism to the very secularization theory who’s historicism posits its inevitable triumph.

Funny, I thought my being secular had more to do with simply not believing in a god and not wanting religious laws forced upon me...

I guess I'm confused and it's it's really just a 'class conflict'.

Dustin

I only learned one thing as a philosophy major.

- It matters.

I only learned one thing as a philosophy major.

If that. What are you talking about?

jenny

Jenny
What are you talking about?

Our thoughts are not our own. Many people spend their entire lives with a set of values and opinions that they falsely believe they came up with through some rational & studied critique.

Its much more common (and nothing to be ashamed of) that the opinions they hold are the product of discreet and discernable belief systems not of their making or choosing. (Like Marxism and indeed religious beliefs)

As an example: Dustin had said.

"simply not believing in a god and not wanting religious laws forced upon me..."

Well Marxism certainly did much to discredit the idea that belief in God was legitimate and a rational basis for public policy. When he avers to "religious law" not being "forced" upon him; I doubt he's talking about "thou shalt not steal."

Anyone who thinks that the rise in mass secularism is "heavily influenced" by post-Marxist deconstructionism among the academic elite might as well be scouring the grassy knoll for shell casings.

Ross is on the right track by discussing the phenomenon in terms of a backlash against the religious right. Secular Americans never had any motivation to view themselves as a discrete interest group until religious conservatives from various denominations began to band together against "secular humanism."

But really, secularism as a mass suburban phenomenon is primarily a side effect of widespread college education and the increasing openness in our culture. Until relatively recently, churches were the primary social network in small towns and urban neighborhoods alike, and behaviors that churches frowned upon were marginalized to the fringes of public life.

Americans now have access to broader social circles, scientific knowledge, hundreds of pastimes and vices that churches frown upon, and an entire media spectrum full of news and entertainment within which religious programming remains on the fringes. Organized religion has a declining market share in our culture. Secularism is a consumer revolt. Even in Europe, where anti-clericalism has a long and distinguished ideological history on the far Left, the revolt has spread across the political spectrum.

I think what bothers religious conservatives so much is that the changes pushing churches to the margins of our culture are simply the product of choices within a free market and an open society. There must be an eeeevil lefty conspiracy at the root of this, right? But no. When presented with a liberal education, and a libertarian mass media, many Americans simply stopped looking to their churches for answers... or, perhaps more importantly, for their social life.

To the limited extent that "class conflict" plays into this at all, it's in the way that highly educated "elites" are frightened by the prospect of being governed by representatives of a socioeconomic class that builds creationist museums and sings the praises of Nineteenth Century sexual mores. The term of opprobrium is "redneck." Gramsci is a red herring, no pun intended.

Are you kidding? The Communist party candidate once got a million votes in a presidential election in the 30s.

Where do I begin?

Secularism is a consumer revolt. Even in Europe, where anti-clericalism has a long and distinguished ideological history on the far Left, the revolt has spread across the political spectrum.

Revolt against what? One could plausibly argue that the anti-clericalism of the French Revolution was a rational response to the RCC's support for the monarchy. But in the late 20th / early 21st century? What was left to revolt against?

There must be an eeeevil lefty conspiracy at the root of this, right? But no. When presented with a liberal education, and a libertarian mass media . . .

But then, this is exactly what we mean when we talk about lefty conspiracies: secularists have used their control of the organs of memetic transmission to preach a hostility torward all things religious for two generations now, and it appears to be having its desired effect.

. . . highly educated "elites" are frightened by the prospect of being governed by representatives of a socioeconomic class that builds creationist museums and sings the praises of Nineteenth Century sexual mores.

This may be true, but it is still more a function of liberal Democrat fearmongering than anything having to do with reality. The indictment against right-wing "theocracy" is remarkably short on specifics. Sodomy? Abortion? Porn? Not even slowed at the high-water-mark of conservative governance. Prayer in schools? Nowhere to be found. "Intelligent Design"? "Abstinence Only"? Virtually non-existent. In fact, social conservatives have no victories to show for themselves, and their only successful rear-guard action that is actually on-balance unpopular is federal funding for stem-cell research.

But in politics, the perception is the substance, and Ross is correct: a tipping point has clearly been reached.

Before we start banking on a new era of secularist political ascendancy, however, I'd like to make a prediction of my own: the Iraq war will come to an end. The voting public will get to see liberal social policy up close. And then we will see what the voting public, not just the secular part of it, thinks about the new order.

But then, this is exactly what we mean when we talk about lefty conspiracies: secularists have used their control of the organs of memetic transmission to preach a hostility torward all things religious for two generations now, and it appears to be having its desired effect.

Isn't it remarkable how two people can look at the same thing and see such different things? I think the treatment of religion and religious claims by secular American journalism and American media in general is absurdly deferential and lacking in serious critical scrutiny. Nonsensical religious beliefs are routinely treated as reasonable and worthy of respect. Only at the margins, where such beliefs involve gross conflicts with public morality or scientific fact are they subjected to serious criticism. Contrast this with the treatment of religion by the media in, say, Britain.

As for the growth of secularism, I think that has much less to do with any self-conscious hostility to religion provoked by the activities of the religious right or media criticism than with simple indifference. Religion just isn't relevant or important to most people's lives any more. It doesn't provide anything of value. It doesn't give them any answers (guesses, yes, but not answers).

It doesn't provide anything of value.

True. There is certainly something to be said of the man who goes about his pointlessness, screws those he can and bows to those he can't, and dies, aware that it was all without meaning. What possibly could be of value to him?

The real elephant in the room, though, is the "secular tribal bunch" who has not been mentioned to date.

Re: Religion just isn't relevant or important to most people's lives any more.

If that's all it was then we wouldn't have a secularist movement (however fragmented and tentative) in politics. People just wouldn't care and that would that. You don't get political conflict about things that don't matter to people.

JonF,

Religion doesn't need to be important to most people to become a contentious political issue. Religion isn't important to me, but keeping religion out of politics is.

Religion just isn't relevant or important to most people's lives any more.

Maaaan, are you deluded about the country you are living in.

Pithlord,

The "America is a very religious nation" trope is uncritically repeated so often by credulous religion-friendly pundits and journalists that your belief in it isn't terribly surprising. But the evidence just doesn't support it. American religiosity is mostly superficial and showy--more about being seen to be religious or being favorably disposed to religion as an idea than about any kind of deeply-felt, lived-out religious faith.

Re: Religion doesn't need to be important to most people to become a contentious political issue. Religion isn't important to me, but keeping religion out of politics is.

Right. As I said, there's more to the politics of secularism than people just not giving a damn about religion.

Re: American religiosity is mostly superficial and showy--more about being seen to be religious or being favorably disposed to religion as an idea than about any kind of deeply-felt, lived-out religious faith.

You've definitely hit a nail on the head here. Though I wonder if this hasn't always been true with every religion in every place and time. Hypocrisy has never been in short supply in human affairs.

Religion just isn't relevant or important to most people's lives any more.

This sort of absurdity comes from secularists who travel in hermetically sealed circles with hermetically sealed minds.

What's really going on is culture war between orthodox and evangelical Christians, Orthodox Jews and the secular establishment which commands the cultural heights of academia, the media, and Hollywood.

Ross seems to think that there has been a tectonic plate shift in favor of the secularists, which is plausible, though more likely it's an ephemeral phase having to do with a visceral reaction to the Bush administration

LaFollette Progressive

“Anyone who thinks that the rise in mass secularism is "heavily influenced" by post-Marxist deconstructionism among the academic elite might as well be scouring the grassy knoll for shell casings.”

Well, how droll.

Anyone who thinks Marx has not been enormously influential in the development of modern thought (especially among the left) is being either
1)A-historical
2)Subversive rather than honest.(or a useful idiot)

Furthermore; to imagine that such an enormously important philosophical system like Marxism simply fall alongside the Berlin Wall would be naive.

“Ross is on the right track by discussing the phenomenon in terms of a backlash against the religious right. Secular Americans never had any motivation to view themselves as a discrete interest group until religious conservatives from various denominations began to band together against "secular humanism."”

If you re-read above you will notice I don’t challenge Ross’s critique. At this stage the secular priesthood (that Ross indeed identifies) has inculcated enough true believers that they are now reflectively defending their belief system, just as the religious believers are.

“But really, secularism as a mass suburban phenomenon is primarily a side effect of widespread college education and the increasing openness in our culture.”

The effects of a widespread college education that details the same contempt for faith, and indeed is openly regarded as epitomizing that contempt. This is to say nothing more than the secular seminaries are having a real effect. To go further and ignore the effects of Marxism within that milieu is to say that (somehow) the left is not…left? Yet another confirmation of religious believers critique of the secular Kulturkampf.

“Until relatively recently, churches were the primary social network in small towns and urban neighborhoods alike, and behaviors that churches frowned upon were marginalized to the fringes of public life.”

How recently is “relatively recently”? Pre 1968 America was a mass consumer society. To say that behaviors that are frowned upon were pushed to the margins of public life is to say nothing about whether they ought to be pushed to the margins of public life. And neither is it to say that Frankfurt School Marxists did not succeed it pushing those same frowned upon behaviors to the center of public life (they even call it a sexual revolution- to pick but one example)

“Americans now have access to broader social circles, scientific knowledge, hundreds of pastimes and vices that churches frown upon, and an entire media spectrum full of news and entertainment within which religious programming remains on the fringes.”

Once again, this catapults us from what? (the middle ages) into modernity. Broad social circles, pastimes and scientific knowledge have been around for quite some time. A more focused and determined secular front has not.

“There must be an eeeevil lefty conspiracy at the root of this, right?”

It’s not a conspiracy, it’s a consensus. To ignore the power of ideas at work among the secular elites and those elites power in shaping mass opinion is to ignore the breadth of human history.

It not a question of whether elites rule, but which elites.

“To the limited extent that "class conflict" plays into this at all,”
The master/slave dialectic is the one ascendant paradigm among the left. It manifests itself in every understanding the left has of history. Its scope includes Men/Women, Black/White Rich/Poor, Straight/Gay…. Am I the only one to have gone to college? Does no one know of the popularity of “critical studies” and its origins? Is the Lefts golden trinity of “Race, Class, and Sex” expected to have no effect on thought outside the world’s English departments?
“it’s in the way that highly educated "elites" are frightened by the prospect of being governed by representatives of a socioeconomic class that builds creationist museums”

Yes, creationism, that mass phenomena that seeks to rule our world. No mention of abortion, religious liberty, the content of mass culture, family breakdown,…..

“and sings the praises of Nineteenth Century sexual mores.”

As apposed to what? 21 first century sexual mores. What would that be? A inability to assert any value beyond – “consenting adults.” What is the moral veracity of such thin mores? Your question begging.

“The term of opprobrium is "redneck." Gramsci is a red herring, no pun intended.”

LaFollette Progressive is falling into all the usual traps.

He has secularization as mass phenomena, yet dismisses the existence of secularizers!

And he has secularizers as defined as nothing more than “not believing in God” or “not religious”!

People want to be part of something greater then themselves. Belief systems exist even for those who are not aware that their beliefs fit into a system.

He’s not arguing with me. He’s arguing against recorded history.

Is the Lefts golden trinity of “Race, Class, and Sex” expected to have no effect on thought outside the world’s English departments?

What goes on inside English departments is not nearly so influential as what goes on inside Biology departments, or Computer Science departments.

jenny

"What goes on inside English departments is not nearly so influential as what goes on inside Biology departments, or Computer Science departments."

I would disagree.

English departments exist within the Humanities. That is, those fields of study that fashion how the mind should understand humanity.

Or …What it means to be human.

Granted Biology and computer science have a massive impact on culture and civilization. The prism of how these effect the culture and how they are dealt with and understood continues to be negotiated by the humanities (that is leftism)

Witness the discourse on Embryonic stem cell research as opposed to animal research (or indeed the efficacy of experimenting on prisoners, say)

One of Larry Summers main thrusts of change at Harvard was to encourage the hard sciences as a lens of understanding among our elite students.

Where were these faculty departments when it came time for his witch trial on heresy charges? Powerless and unorganized.

Re: The effects of a widespread college education that details the same contempt for faith, and indeed is openly regarded as epitomizing that contempt.

Somehow I got through college (class of 92) without ever encountering any of this "contempt for faith". Nothing at my school (U of Michigan) was particularly supportive of religion, but nothing I enocuntered was particularly hostile to it either.

Somehow I got through college (class of 92) without ever encountering any of this "contempt for faith". Nothing at my school (U of Michigan) was particularly supportive of religion, but nothing I enocuntered was particularly hostile to it either.

Don't kid yourself, most of the secular fundamentalists among the professoriat are smart and timid enough not to show open contempt for orthodox faith and even damn it with faint praise; however, as Alan Bloom's Closing of the American Mind (1989) made clear academia for the most part has closed in on itself with the pieties of secular orthodoxy. Only the rare student sees through this. Ross Douthat was one one of them at Harvard; unfortunately, he has become a somewhat admirable meliorist in his rather quixotic attempt to reach out to the secular folk.

I think Ross discounts the impact of a nurturing judiciary - if the next 15 years are dominated by the Roberts and Alito's that will not allow one crank to disrupt 50,000 of her fellow citizens with oddball objections I think this problem might go away. And as to the commenters above, have you ever thought that the Religious Right might have acually been a reaction to the militant secularists empowered by wackadoo court rulings?

Don't kid yourself, most of the secular fundamentalists among the professoriat are smart and timid enough not to show open contempt for orthodox faith and even damn it with faint praise; however, as Alan Bloom's Closing of the American Mind (1989) made clear academia for the most part has closed in on itself with the pieties of secular orthodoxy. Only the rare student sees through this.

You really do think it's a conspiracy!

jenny

Jenny, I don't view the secular orthodoxy as a conspiracy; rather, it largely suffuses the contemporary air that professors and students breathe. Truth to be told most academics are rather timid souls who tend to follow the herd, particularly those who grind their way through the bureaucratic rigors of the PHD ladder.

I should suggest that you read Alan Bloom's book, also, on the tendency of American intellectuals to be smitten with pessimistic Germanic modern philosophy.

Re:I should suggest that you read Alan Bloom's book, also, on the tendency of American intellectuals to be smitten with pessimistic Germanic modern philosophy.

I read Bloom's book. It was very narrowly focused on Humanities departments where he may well be right. But even there (outside departments with "studies" in the title) very little of this communicates itself to the students. And in the sciences and professions it doesn't at all. Also, at many universities undergrad students are usually taught by full professors, but by TAs and part-time faculty.

Jon, Bloom had much to say about the tendency of scientists to deny that they are involved in understanding the created physical order of nature, to say nothing of a moral order. Instead they tend to fall for the romantic notion that they are involved in a "creative" search for truth. Further, the "scientific" view that the physical order is not created is based on metaphysics, not empirical science.

Specifically, he writes: They [the scientists] are merely conforming to democratic public opinion, which has, unawares, been captured by Romantic notions adapted to flatter it (every man a creator).

He, also, argued strenuously against C.P. Snow's notion of two-cultures-science/humanities, which you seem to favor.

Re: Jon, Bloom had much to say about the tendency of scientists to deny that they are involved in understanding the created physical order of nature, to say nothing of a moral order.

What are you talking about? I don't recall Bloom addressing the sciences at all, except to note that other disciplines all try to model themselves after science, inappropriately in in his opnion. Moreover, Bloom was himself an atheist so he was unlikely to be talking about the "created" physical order. Nor is science "about" morality, and no scientist has any business discussing such topics under the rubric of science. And I definitely stand by what I wrote: when I was an undergrad student at the U of M (a reputedly liberal school) I encountered zero hostility toward religion in the classes and among the staff (though obviously there were some radical minded students with nothing good to say about religion). Indeed, I had an honors seminar "Technology and society" taught by a senior chemist whose politics (at least on matters like environemntalism) pretty obviously tended toward conseravtism. And after my father had died and after I received some departmental honor for something the physics undergrad advisor liaison (a wonderful woman named Jean Krisch) told me "Your father in heaven must be proud of you", without any trace of irony or sarcasm. Yes, I'm sure you can find leftwing looney-tunery in universities if you go looking for it. Try anything with "studies" in the title. And you can find 19 year old students who are radical, or playing at being radical. But otherwise univisities are all over the map idelogically, and most professors are very good at keeping their personal political opinions from biasing their teaching.

Fitz -- "Is the Lefts golden trinity of “Race, Class, and Sex” expected to have no effect on thought outside the world’s English departments?"

It is a grave delusion, mostly limited to conservative Ivy League - educated intellectuals, to suppose that more than a tiny fraction of their fellow citizens have studied Marxist philosophy in depth, understood the critiques of religion located therein, and agreed with them.

No, I certainly agree that the liberal atmosphere of the undergraduate campus environment is influenced greatly by banal liberal pleas for multicultural "tolerance," the victim narratives of Orientalism, and so forth. But this vague, second and third-order effect of Marxist philosophy on middle class undergraduates hardly compares to the active indoctrination in Christian theology that churches offer.

"He has secularization as mass phenomena, yet dismisses the existence of secularizers!"

Au contraire. I do not at all dismiss the existence of mass secularizers. You are simply pointing your finger in a fruitless direction. The great mass secularizers are the suburban shopping mall and cable television. (I am not an apostle of these gods... merely a witness) The amount of time today's children spend lusting after consumer goods is staggering. No one on the political Left is nutty enough to think that their lectures on Adorno have the MASS IMPACT of an entire culture of irreligious "Christmas" shopping. Only a theologian wedded to the Party of Wall Street could possibly be so deluded.

The only other "mass secularizers" worth noting would be science teachers, who very rarely say anything directly critical of religious faith in the classroom, but they do provide a compelling alternative explanation for how we got here. That's a necessary, if not sufficient, step in the secularization of society.

Essentially, you seem to view secularism as a mass movement consisting of countless poor, febrile minds whose decades of childhood religious instruction were shattered by a brief college indoctrination in queer theory and exposure to a mainstream media controlled by crypto-Chomskyite radicals (who do a good job of hiding their allegiances, what with all the credit card commercials and such.)

However, it seems blatantly obvious to me that the primary contribution of the academy and the media to secularism is not to actively push people away from religion, but rather to speak of faith only rarely and in passing. These factors create a space in which people choose to fill their lives with something other than religion. No more, no less.

Secular Americans are people who drifted away from the church because they felt it held no value for them, and the Americans who remain religious do so because it does hold value for them. It's a far less complicated phenomenon than you would like it to be, but there you go.

The only other "mass secularizers" worth noting would be science teachers, who very rarely say anything directly critical of religious faith in the classroom, but they do provide a compelling alternative explanation for how we got here. That's a necessary, if not sufficient, step in the secularization of society.

Why are the two explanations mutually exclusive? Aside from a literalist Creationist account, I mean. I've never understood why the view that scientific explanations are in conflict with religious explanations, and that if a scientific account is demonstrated to be correct one must perforce reject the religious account, is so popular. It always seems like such a facile and shallow bifurcation for people who are supposedly so enamored of nuance and sophisticated arguments. Scientific and religious accounts are different types of explanations; in fact, religion encompasses a great deal more than straightforward "explanations" of nature or of how we got here. I don't hold to the "non-overlapping magisteria" model of Gould, but it seems self evident that religious ways of knowing, and scientific ways of knowing, are distinct and not automatically in conflict with each other.

To use an analogy: being able to analyze the chemical composition of a painting does not give one insight into the artistic experience of creating the painting, and nobody is foolish enough to claim that having scientific knowledge of the painting materials somehow abrogates the artistic & aesthetic content of the painting.

I don't hold to the "non-overlapping magisteria" model of Gould, but it seems self evident that religious ways of knowing, and scientific ways of knowing, are distinct and not automatically in conflict with each other.

That is far from self-evident.

jenny

"Why are the two explanations mutually exclusive?"

Never said they were. But I don't think it would be possible for mass secularism to exist without widespread understanding that the world we live in COULD have come about without any supernatural guidance.

Many people seem to be capable of appreciating both "religious ways of knowing" and "scientific ways of knowing"... but many others are not. Thus, as scientific education improves, both secularism and fundamentalism seem to be increasing in numbers and strength.

LaFollete,

There are no "ways of knowing" other than science and reason. Faith and revelation may be a source of wishes, hopes and guesses, but they're not a source of knowledge. The confusion of faith with knowledge has been the cause of much suffering and ignorance throughout history. It still is.

I don't hold to the "non-overlapping magisteria" model of Gould, but it seems self evident that religious ways of knowing, and scientific ways of knowing, are distinct and not automatically in conflict with each other.

"The Earth is only 6,000 years old" is an obvious example of a religious claim of truth that conflicts with science. "The world was created by an omnipotent and benevolent god" is another. The world we observe around us is not the world we would rationally expect to see if it were the work of an all-powerful, all-loving god. An evil or indifferent god, perhaps. A god of limited powers, perhaps. But not the god of, say, Christianity. Theists have long recognized the conflict. They call it the problem of evil.

LaFollette Progressive

I believe we are talking at cross purposes. You seem to be denying the impact of Marxism on the popular imagination amongst the masses and attributing mass secularization to other factors.
I on the other hand am arguing that Marxism has had a profound impact amongst our culture (driven by elites) and that while secularization has multiple causes; the Left benefits from secularization as it leaves their moral worldview the only acceptable established alternative.

You should really follow Ross link to Jonah Article and then follow those links to these two pieces.

http://findarticles.com/p/articles/mi_m0377/is_n125/ai_18798593

http://findarticles.com/p/articles/mi_m1282/is_22_57/ai_n16359605/print

First – The tone that the left has created culturally regarding the Conservative/Progressive dichotomy. And the obvious role the insistance on secularization as a civilization positive plays.
“This embarrassment has a long and rich pedigree. What we call liberalism in America began as an intellectual war on the authority of the past. Charles Beard's Economic Interpretation of the Constitution of the United States was just the most famous example of a sweeping campaign to argue that America must break its grip on history and tradition if it is to make any progress. A diverse group of literary men from Randolph Bourne to H. L. Mencken dedicated themselves to battling "parochialism," "provincialism," and "backwardness." The Nation published a series called "These United States" that derided almost every non-cosmopolitan region of the nation as chock-a-block with "yokels," "boobs," and "puritans." Comfort with tradition and conventional patriotism, reverence for the Constitution-as-written, and a casual disinterest in the latest cleverness from Boston or New York was all that was required to earn you such a label.”

But this vague, second and third-order effect of Marxist philosophy on middle class undergraduates hardly compares to the active indoctrination in Christian theology that churches offer.
“It is a grave delusion, mostly limited to conservative Ivy League - educated intellectuals, to suppose that more than a tiny fraction of their fellow citizens have studied Marxist philosophy in depth, understood the critiques of religion located therein, and agreed with them.”

They don’t have to. No more so then your average religious believer need to be a theologian, neo-Thomist trained thinker, or even catechized in the basics Christian tenants. Mass media and the education establishment have been able to consistently echo the Hegelian master/slave dialectic. White/black, Man/women, Rich/poor, Straight/gay. And so forth as the only acceptable moral paradigm for “educated people”.

As far as the direct effects of the Frankfurt School, allow me the following:-
“The forth horseman, Brandeis professor Herbert Marcuse, was the pied piper of the sixties as he fostered the development of, "radical youth, feminists, black militants, homosexuals, the alienated, the asocial, Third World revolutionaries, all the angry voices of the persecuted 'victims' of the West." In "Eros and Civilization" Marcuse encouraged sex and drugs and introduced "polymorphous perversity" where all moral and cultural order is rejected. Marcuse coined the slogan "Make love not war" and was a cult figure on College campuses. His book "i" advocates educational dictatorship. He calls for "Repressive Tolerance" which means "intolerance against movements from the right, and toleration of movements from the left." When the left speaks of tolerance, this is what they mean.”

Sound familiar?

Lacking a larger & more sophisticated narrative (religion) people naturally fall back on all that is presented to them when it comes to moral matters.

“The great mass secularizers are the suburban shopping mall and cable television. The amount of time today's children spend lusting after consumer goods is staggering. No one on the political Left is nutty enough to think that their lectures on Adorno have the MASS IMPACT of an entire culture of irreligious "Christmas" shopping. Only a theologian wedded to the Party of Wall Street could possibly be so deluded.

I have no problem agreeing with the analysis of consumer culture on religion. However, my point is that the moral impulses of the masses are given only two real choices. They either self teach themselves a marginalized worldview. Or, they submit to a leftist elite paradigm that carries legitimacy and status among the supposed well heeled.

“However, it seems blatantly obvious to me that the primary contribution of the academy and the media to secularism is not to actively push people away from religion, but rather to speak of faith only rarely and in passing.

Yet this is not nearly as insignificant as you seem to think. Political Correctness is always about what’s NOT said. That is: it’s a largely successful attempt to control the terms of debate. Those who frame the issue usually come out on top.

Rev. Martin Luther King’s civil rights movement as a largely Christian movement. The ending of slavery during the middle Ages by the Catholic Church. The rise of Labor Unions in the United States as a Christian movement dedicated to the preservation of the family & a family wage. The deep Christian motivations of the original suffragettes. The list is endless.

By denying generations of their authentic history; the political and social narrative has been warped to the advantages of Leftists. (“He who controls the past controls the future”)

When such knowledge is lacking it does (at least) two things.

1)Robs the Religious worldview of its (earned) moral authority.
2)Creates a vacuum (thirst) for moral authority eagerly exploited by our leftist priesthood. (elites)

This is why the secularist is intent on keeping religion out of the public square. It challenges his authority when positing his own moral agenda.

“These factors create a space in which people choose to fill their lives with something other than religion. No more, no less.”

The alternative to something is never nothing. It is always another something.

LaFollette Progressive

I believe we are talking at cross purposes. You seem to be denying the impact of Marxism on the popular imagination amongst the masses and attributing mass secularization to other factors.
I on the other hand am arguing that Marxism has had a profound impact amongst our culture (driven by elites) and that while secularization has multiple causes; the Left benefits from secularization as it leaves their moral worldview the only acceptable established alternative.

You should really follow Ross link to Jonah Article and then follow those links to the two pieces on "cosmopaltinism" and "The culture war & the Courts"

First – The tone that the left has created culturally regarding the Conservative/Progressive dichotomy. And the obvious role the insistance on secularization as a civilization positive plays.
“This embarrassment has a long and rich pedigree. What we call liberalism in America began as an intellectual war on the authority of the past. Charles Beard's Economic Interpretation of the Constitution of the United States was just the most famous example of a sweeping campaign to argue that America must break its grip on history and tradition if it is to make any progress. A diverse group of literary men from Randolph Bourne to H. L. Mencken dedicated themselves to battling "parochialism," "provincialism," and "backwardness." The Nation published a series called "These United States" that derided almost every non-cosmopolitan region of the nation as chock-a-block with "yokels," "boobs," and "puritans." Comfort with tradition and conventional patriotism, reverence for the Constitution-as-written, and a casual disinterest in the latest cleverness from Boston or New York was all that was required to earn you such a label.”

But this vague, second and third-order effect of Marxist philosophy on middle class undergraduates hardly compares to the active indoctrination in Christian theology that churches offer.
“It is a grave delusion, mostly limited to conservative Ivy League - educated intellectuals, to suppose that more than a tiny fraction of their fellow citizens have studied Marxist philosophy in depth, understood the critiques of religion located therein, and agreed with them.”

They don’t have to. No more so then your average religious believer need to be a theologian, neo-Thomist trained thinker, or even catechized in the basics Christian tenants. Mass media and the education establishment have been able to consistently echo the Hegelian master/slave dialectic. White/black, Man/women, Rich/poor, Straight/gay. And so forth as the only acceptable moral paradigm for “educated people”.

As far as the direct effects of the Frankfurt School, allow me the following:-
“The forth horseman, Brandeis professor Herbert Marcuse, was the pied piper of the sixties as he fostered the development of, "radical youth, feminists, black militants, homosexuals, the alienated, the asocial, Third World revolutionaries, all the angry voices of the persecuted 'victims' of the West." In "Eros and Civilization" Marcuse encouraged sex and drugs and introduced "polymorphous perversity" where all moral and cultural order is rejected. Marcuse coined the slogan "Make love not war" and was a cult figure on College campuses. His book "i" advocates educational dictatorship. He calls for "Repressive Tolerance" which means "intolerance against movements from the right, and toleration of movements from the left." When the left speaks of tolerance, this is what they mean.”

Sound familiar?

Lacking a larger & more sophisticated narrative (religion) people naturally fall back on all that is presented to them when it comes to moral matters.

“The great mass secularizers are the suburban shopping mall and cable television. The amount of time today's children spend lusting after consumer goods is staggering. No one on the political Left is nutty enough to think that their lectures on Adorno have the MASS IMPACT of an entire culture of irreligious "Christmas" shopping. Only a theologian wedded to the Party of Wall Street could possibly be so deluded.

I have no problem agreeing with the analysis of consumer culture on religion. However, my point is that the moral impulses of the masses are given only two real choices. They either self teach themselves a marginalized worldview. Or, they submit to a leftist elite paradigm that carries legitimacy and status among the supposed well heeled.

“However, it seems blatantly obvious to me that the primary contribution of the academy and the media to secularism is not to actively push people away from religion, but rather to speak of faith only rarely and in passing.

Yet this is not nearly as insignificant as you seem to think. Political Correctness is always about what’s NOT said. That is: it’s a largely successful attempt to control the terms of debate. Those who frame the issue usually come out on top.

Rev. Martin Luther King’s civil rights movement as a largely Christian movement. The ending of slavery during the middle Ages by the Catholic Church. The rise of Labor Unions in the United States as a Christian movement dedicated to the preservation of the family & a family wage. The deep Christian motivations of the original suffragettes. The list is endless.

By denying generations of their authentic history; the political and social narrative has been warped to the advantages of Leftists. (“He who controls the past controls the future”)

When such knowledge is lacking it does (at least) two things.

1)Robs the Religious worldview of its (earned) moral authority.
2)Creates a vacuum (thirst) for moral authority eagerly exploited by our leftist priesthood. (elites)

This is why the secularist is intent on keeping religion out of the public square. It challenges his authority when positing his own moral agenda.

“These factors create a space in which people choose to fill their lives with something other than religion. No more, no less.”

The alternative to something is never nothing. It is always another something.

The alternative to something is never nothing. It is always another something.

Sure. But despite your best efforts to conflate "secularism" with "politically correct liberalism," and your repeated efforts to identify a "master/slave dialectic" in the mass media, you're just simply not describing the actual United States of America. This is the most thoroughly commercialized, consumption-driven capitalist society ever seen on planet earth, and it's simply ludicrous to attribute the mindset of the masses to the mesmerizing power of Frankfurt School Marxism.

The revolution of the 1960s may have been launched by radical Leftists, but it reached the masses only after it was subsumed by rock 'n roll hedonism. It wasn't long before the counterculture was appropriated by the mainstream for advertising purposes. They're selling a secular lifestyle, but it's not a Marxist one. In fact, they're selling the lifestyle that brought down the Berlin Wall.

And that goes back to my original point. The American middle class rejected traditional religious values, not in favor of Marxism, but in favor of individualism. The race/gender/class trifecta pales before the power of entertainment/wealth accumulation/self-satisfaction.

It is only in the overlap between these matters that the Left holds any sway over American hearts and minds. On abortion and gay rights, sure, the Left benefits from secularism. But on taxes, trade, war, usury, and most other matters, the Right has benefited from secularism, and it has also benefited from the backlash against secularism, which has focused almost entirely on sexual issues and blithely ignored the rest.

The American middle class rejected traditional religious values, not in favor of Marxism, but in favor of individualism.

They're selling a secular lifestyle, but it's not a Marxist one. In fact, they're selling the lifestyle that brought down the Berlin Wall.

So it was a "lifestyle" that brought down the Berlin Wall. And here I thought the moral authority of the Catholic Church had something to do with that (via Poland).

The radical leftists promoted hedonism as a way to disrupt families and distract people, which would in theory make it easier for them to gain control of government. That's what the "long march through the culture" was about: weakening the American culture of self-governance.

There are no "ways of knowing" other than science and reason. Faith and revelation may be a source of wishes, hopes and guesses, but they're not a source of knowledge. The confusion of faith with knowledge has been the cause of much suffering and ignorance throughout history. It still is.

How do you know someone is your friend? Is it because you've analyzed all aspects of your relationship scientifically and/or rationally? Or is it something you know through experience?

I like how you lumped "wishes", "hopes", and "guesses" together. Which one of these is not like the other? Faith is in fact a source of hope for the future, which causes people to sacrifice in the here-and-now because they believe the promise that in the end good will win out over evil. Denying hope is to deny humanity. But what hope do science & rationality offer us?

"The Earth is only 6,000 years old" is an obvious example of a religious claim of truth that conflicts with science.

Sure, but it's not held by that many people, and isn't that old, as religious claims go.

"The world was created by an omnipotent and benevolent god" is another.

How could science or reason possibly refute this?

The world we observe around us is not the world we would rationally expect to see if it were the work of an all-powerful, all-loving god. An evil or indifferent god, perhaps. A god of limited powers, perhaps. But not the god of, say, Christianity. Theists have long recognized the conflict. They call it the problem of evil.

Well, the world I observe is actually very much like the world I would expect the God of Christianity to create. So I suppose it depends upon how one defines "rationally expect".

It's interesting that you mention the problem of evil, which is the quintessentially religious problem. Do you think that the problem of evil doesn't exist, or do you think it can be dealt with via science & reason?

Mike S,

How do you know someone is your friend?

From the evidence of their behavior towards me.

Is it because you've analyzed all aspects of your relationship scientifically and/or rationally? Or is it something you know through experience?

"Experience" is obviously central to science. The experience of observations. I wouldn't claim that the knowledge that someone is your friend is a rigorous scientific conclusion or that it qualifies as scientific knowledge in the formal sense. But it is based on reasoning from evidence. If someone has a history of treating you well, you would rationally conclude that he is probably your friend. If he has a history of treating you badly, you would rationally conclude that he probably is not.

I like how you lumped "wishes", "hopes", and "guesses" together. Which one of these is not like the other? Faith is in fact a source of hope for the future, which causes people to sacrifice in the here-and-now because they believe the promise that in the end good will win out over evil. Denying hope is to deny humanity.

I'm not saying hope is necessarily a bad thing. I'm saying you shouldn't confuse it with knowledge. Hoping that you hold the winning lottery ticket is not the same thing as knowing that you hold it. Hoping that there is a God is not the same thing as knowing that there is a God. Faith is worthless as a source of knowledge.

Sure, but it's not held by that many people, and isn't that old, as religious claims go.

On the contrary, polling data suggests that millions of Americans believe it. But it doesn't matter to the point how many believe it. It's a clear example of a religious claim of truth that is contradicted by science.

Well, the world I observe is actually very much like the world I would expect the God of Christianity to create.

Really? Why would you expect a world created by the God of Christianity to include so much pain and suffering?

Do you think that the problem of evil doesn't exist, or do you think it can be dealt with via science & reason?

I think the problem does "exist" and that it's a fatal flaw in Christianity.

Re: Why would you expect a world created by the God of Christianity to include so much pain and suffering?

God made us free-- and thereby made himself less so. We're the ones who brought the pain and suffering down on us. And I don't just mean human beings, but all of physical creation, in its finite limitedness and its ignorance. And yet too-- perhaps the pain and suffering are merely local, and Reality, when seen as a composite whole, truly is all Good? Much like the Earth seen up close does not look round-- in some places it may even look negatively curved. But seen from a distance it is indeed pretty much a sphere.
There's two philosophical answers.
Here's a practical answer: the Christian God did nor remain aloof and careless of the creation's suffering; He became incarnate and shared in it as well.

Really? Why would you expect a world created by the God of Christianity to include so much pain and suffering?

Because it is not possible to have love without the possibility of suffering. Would you want your child to grow up never knowing any suffering?

I think the problem does "exist" and that it's a fatal flaw in Christianity.

As JonF said, it's not a fatal flaw - Christianity offers the only genuine way of truly overcoming evil, through the resurrection. If evil genuinely exists, then I don't see how the Christian answer is any shakier than any of the other answers on offer, religious or otherwise.

I'm saying you shouldn't confuse it with knowledge.

I'm saying you shouldn't confuse knowledge with the most important things, especially scientific and rational knowledge. (I say this as a PhD scientist.)

Mike S,

Because it is not possible to have love without the possibility of suffering.

Why? In what way does love conflict with the absence of the possibility of suffering?

But let's assume your claim above is true. That doesn't explain why there is actual suffering (rather than the mere possibility of it), let alone so much suffering. We spend trillions of dollars on efforts to reduce suffering. Is it bad to have less suffering? If so, you should oppose efforts to reduce suffering (I assume you don't oppose them.) If not, why didn't God create the world with less suffering in the first place?

Your assumption also conflicts with other aspects of Christian theology, such as the doctrine of a perfect afterlife in heaven for the saved. If it is not possible to have love without the possibility of suffering, does this mean there is no love in heaven, or that there is the possibility of suffering (or actual suffering) in heaven?

JonF,

God made us free-- and thereby made himself less so. We're the ones who brought the pain and suffering down on us. And I don't just mean human beings, but all of physical creation, in its finite limitedness and its ignorance.

How did we bring natural diseases and natural disasters down on us? Those things are part of the world that was allegedly created by a benevolent God. If he loves us, why didn't he create the world without these causes of suffering, or with less of them?

And yet too-- perhaps the pain and suffering are merely local, and Reality, when seen as a composite whole, truly is all Good?

Perhaps, perhaps, perhaps. This is special pleading. You're trying to justify the claim that belief in the Christian God is rational in light of the evidence we have from experience and observation of the world. You can't do that by making the ad hoc assumption that in some way you cannot explain it somehow all makes sense. That's like a creationist who reconciles his belief in a young earth with scientific observations by making ad hoc assumptions about changes in natural laws ("Perhaps the speed of light was faster in the past!" "Perhaps the rate of radioisotope decay has changed!"). He may believe those things as a matter of religious faith, but they are not rationally supported by evidence. Neither is the assumption you describe above.

Re: How did we bring natural diseases and natural disasters down on us? Those things are part of the world that was allegedly created by a benevolent God.

They are part of a world that evolved in time whose constituent parts are finite, limited and ignorant. The only kind of physical creation that can exist. The choices are not infinite here: we can either have nothing (except God), or we can have God plus an imperfect world. Which do you think is better?
What I see here is a common error made by agnostics in these debates (and sometimes by unthoughtful believers too). Saying that God is all-powerful does not mean that God can do anything, including things that are logically absurd (God cannot for example make 2+2=5 and also 2+2 = 4 simultaneously; nor can he create another God, or will himself not to exist). Rather, all-powerful simply means that God can do anything that is possible, and that he is more powerful than the sum total of all else.
You have also not considered the other part of my argument that perhaps we do not know enough of reality in all its vastness (all those light-years and billions of years yet to come) and certainly do not know where it’s going to be able to judge whether it is “good” or not.

Re: You're trying to justify the claim that belief in the Christian God is rational in light of the evidence we have from experience and observation of the world.

If we limited our knowledge to that which we personally experience then we will be very ignorant indeed. Is it special pleading to suggest that the Earth is round, even though it looks pretty flat here in Florida and I have never circumnavigated it? Neither have I ever seen a quark (and probably none of us can if our theories are correct that quarks are forever bound together in two or three multiples) and I certainly did not witness the evolution of life over the last 3.8 billion years. You seem to be arguing for a limited point of view that would discredit most science as well.

JonF,

Saying that God is all-powerful does not mean that God can do anything, including things that are logically absurd

But you haven't shown that a world without suffering, or with less suffering, is "logically absurd." Why is a world without earthquakes or AIDS "logically absurd?" What logical principle prevents all-powerful, all-loving God from creating a world without those things, or without some or all of the other sources of suffering?

You have also not considered the other part of my argument that perhaps we do not know enough of reality in all its vastness (all those light-years and billions of years yet to come) and certainly do not know where it’s going to be able to judge whether it is “good” or not.

Yes, I did consider that. I pointed out that it is a form of special pleading. Yes, perhaps, in some way we cannot understand, all the suffering and pain in the world is somehow good, or somehow necessary to bring about the greatest good. But it is irrational to assume that. Just like it's irrational for a creationist to assume that the speed of light used to faster than it is now. There's no evidence for it.

Is it special pleading to suggest that the Earth is round, even though it looks pretty flat here in Florida and I have never circumnavigated it?

No, of course not, because we have evidence that the Earth is round. If we did not have evidence that the Earth is round it would be irrational to believe that it is. What evidence do we have for your assumption? None. That's why it's an assumption.

Why? In what way does love conflict with the absence of the possibility of suffering?

Genuine love must be a free choice - when it is compelled it is not genuine love. Why is falling in love so exhilarating? Because there is always the possibility that you could be rejected. It's extremely powerful when someone freely chooses to love you, and extremely painful if you find out that they didn't really love you, but some sort of idealized image they held.

The same principle applied to the relationship between God & creation. If God made creation such that nothing painful could happen, then there would be no genuine freedom - creation would be just like a robot, or computer program, that ran according to God's instructions. In order for creation to have an existence independent of God it must have the ability to explore and create on it's own. But this means that some avenues of exploration will lead to failure. Much like a child doesn't learn if it only carries out narrowly circumscribed activities where there is no risk of falling and hurting themselves or of failing.

That doesn't explain why there is actual suffering (rather than the mere possibility of it), let alone so much suffering. We spend trillions of dollars on efforts to reduce suffering. Is it bad to have less suffering? If so, you should oppose efforts to reduce suffering (I assume you don't oppose them.) If not, why didn't God create the world with less suffering in the first place?

If genuine freedom exists, then some choices will inevitably lead to suffering. As for the amount of suffering, I don't really know how one can quantify such things, but in some sense the depths of suffering possible must mirror the heights of love possible. We generally laud those who do the most to reduce suffering - why is that? It's because those people respond to the suffering they see with love, and they sacrifice their own self-interests for the love & care of others. But in a world without suffering, such actions could not exist, would not have any meaning.

Your assumption also conflicts with other aspects of Christian theology, such as the doctrine of a perfect afterlife in heaven for the saved. If it is not possible to have love without the possibility of suffering, does this mean there is no love in heaven, or that there is the possibility of suffering (or actual suffering) in heaven?

This is a deep and important point, to which I do not have a good answer. All I can say is that Christianity operates on a "need-to-know" basis, and that we don't get to know all the answers, including what the exact nature of heaven is, and what it feels like to be in sinless communion with God.

But this point isn't really one that supports agnosticism or atheism over theism, since the agnostic/atheist has just as much ignorance, if not more, about the meaning of suffering and love, and about hope for the future. I'm not saying the questions can be answered definitively either way (Christian theology also instructs that some people will inevitably reject God and Christ), but I do think that the vast majority of atheists/agnostics ought to be more humble about their claims, and ought to learn a little more about that which they criticize.

Mike S,

If genuine freedom exists, then some choices will inevitably lead to suffering.

Well, this claim is inconsistent with the Christian doctrine of a perfect afterlife in heaven for the "saved" (assuming the saved have "genuine freedom"). You admit you don't have a solution to this inconsistency. That suggests your beliefs are false in some important respect.

Also, you presumably don't think that "good" people (say, the Dalai Lama) have less "genuine freedom" than "bad" people (say, Adolf Hitler). So why didn't God create us such that more of us are like the Dalai Lama, and fewer of us are like Adolf Hitler? If genuine freedom is compatible with a wide range of suffering, why didn't God create us such that we more often make choices that lead to less suffering?

As for the amount of suffering, I don't really know how one can quantify such things, but in some sense the depths of suffering possible must mirror the heights of love possible. We generally laud those who do the most to reduce suffering - why is that?

So is more suffering better than less suffering (because more suffering makes possible greater heights of love, or for whatever other reason), or not? If more suffering is better, then you should oppose efforts to reduce suffering. And if more suffering is better than less, then heaven must be a very bad place indeed, if it is free of suffering. Conversely, if less suffering is better than more suffering, we're back to the question of why God didn't create the world with less suffering in the first place.

Also, your statements are a bit confusing in that you keep referring to the mere possibility of suffering rather than to actual suffering. If it is only the possibility of suffering that is necessary for there to be love, rather than actual suffering, why didn't God create the world such that suffering is possible, but not actually present?

Mike S,

The same principle applied to the relationship between God & creation. If God made creation such that nothing painful could happen, then there would be no genuine freedom - creation would be just like a robot, or computer program, that ran according to God's instructions. In order for creation to have an existence independent of God it must have the ability to explore and create on it's own. But this means that some avenues of exploration will lead to failure. Much like a child doesn't learn if it only carries out narrowly circumscribed activities where there is no risk of falling and hurting themselves or of failing.

It is traditional to distinguish suffering caused by "moral evil" (suffering caused by freely-willed choices) from suffering caused by "natural evil" (suffering caused by natural phenomena--basically, natural diseases and natural disasters). I've described some of the problems with your argument when applied to "moral evil" in my preceding post. With respect to "natural evil," I don't understand how you think this relates to "genuine freedom" at all. Presumably, you don't believe the natural world is a moral agent. It doesn't have free will, or the ability to choose between good and evil acts. When a natural disaster (say, an earthquake), or a natural disease (say, smallpox) causes human beings to suffer, this isn't because the natural world "chose" to inflict that suffering through "free will." The suffering is simply a consequence of the natural processes you believe were created by God. So the question is, why didn't God create the world such that its natural processes don't cause suffering, or such that they cause less suffering? Thanks to medical science, we have virtually eliminated the disease of smallpox. Is that a good thing or a bad thing? If it's a good thing, why didn't God create the world without smallpox in the first place?

Mike S,

But this point isn't really one that supports agnosticism or atheism over theism, since the agnostic/atheist has just as much ignorance, if not more, about the meaning of suffering and love, and about hope for the future.

I don't understand why you think ignorance is a problem for agnosticism or atheism, in the sense of implying that they are false or misguided. Yes, there is much we don't know. How does that imply that atheism or agnosticism are false?

The problem with theism--or more specifically, the kind of theism represented by Christianity--that I have described is that its claims of truth are inconsistent with our observations and experience of the world. Theism is irrational in light of the evidence we have about how the world is.

If genuine freedom is compatible with a wide range of suffering, why didn't God create us such that we more often make choices that lead to less suffering?

I don't quite understand your emphasis on the amount of suffering in the world. The challenge in "The Grand Inquisitor" chapter of The Brothers Karamozov was that the suffering of one innocent child was not sufficient to justify creation. Metaphysically speaking, this charge has as much merit as the one you are making. Certainly it's not going to make any difference to me whether you point to the suffering of one innocent child or the suffering of millions. In either case the moral charge against God would be the same.

Also, you presumably don't think that "good" people (say, the Dalai Lama) have less "genuine freedom" than "bad" people (say, Adolf Hitler). So why didn't God create us such that more of us are like the Dalai Lama, and fewer of us are like Adolf Hitler?

I don't think you understand the meaning of the word "freedom". I also think you misunderstand Christian theology. The line between good and evil runs through every human heart, not between different individuals. If God created us to be like the Dalai Lama, he would be circumscribing the choices we could make, and thus limiting our freedom.

So is more suffering better than less suffering (because more suffering makes possible greater heights of love, or for whatever other reason), or not?

I am concerned with the question of why suffering exists; you are the one who is somehow concerned with quantifying the amount of suffering. My point was simply that in a world without suffering, we would not have the good of fighting to reduce suffering. It was meant to be a simple example of how a good thing would be lost if we also lost the bad thing.

Also, your statements are a bit confusing in that you keep referring to the mere possibility of suffering rather than to actual suffering.

If a genuine possibility exists, then it must become actualized at some point. Otherwise, it remains an abstract hypothetical.

I've described some of the problems with your argument when applied to "moral evil" in my preceding post. With respect to "natural evil," I don't understand how you think this relates to "genuine freedom" at all.

Well, this is a more subtle point about the character of the natural world. The most straightforward example is that of evolution. Evolution requires certain features of nature: the chemical properties of water and carbon, for example. But it also is open in the sense that within the boundaries set by the laws of physics & chemistry, it is capable of creating genuine novelty in the world, in a nondeterministic way. In a static world, evolution wouldn't happen because the environment would never change, and there would never be any selection for new capacities of organisms. But in a non-static world, then things like volcanic eruptions, asteroid impacts, earthquakes, hurricanes, diseases, etc. will cause destruction & death. In order to have the opportunities for creativity & novelty, you need to have the possibility (which leads to the actualization) of natural suffering.

I don't understand why you think ignorance is a problem for agnosticism or atheism, in the sense of implying that they are false or misguided.

I don't think it's a problem, per se, I think it should produce a modicum of humility when discussing alternative metaphysical outlooks.

The problem with theism--or more specifically, the kind of theism represented by Christianity--that I have described is that its claims of truth are inconsistent with our observations and experience of the world. Theism is irrational in light of the evidence we have about how the world is.

I disagree. So do billions of other people, including numerous highly educated and intelligent people. This question has been debated for centuries, and will continue to be. All I ask is for a recognition that those who believe differently than you are not necessarily ignorant, deluded, or irrational, and that it's possible that your own metaphysical understanding is incorrect or incomplete. It's irritating to see atheists condemning dogmatic certainty in religious believers, when they are frequently every bit as dogmatically certain about their own beliefs, if not moreso.

Mixner,

I don't think you've really addressed my arguments.

On suffering in general: You say that suffering provides an opportunity for good. The good of fighting to reduce suffering. The good of feeling compassion for those who suffer. I understand this. But surely that good can only mitigate the evil of suffering. It doesn't outweigh the evil of suffering. The suffering caused by smallpox created the opportunity for people to do good by helping the afflicted. But surely it is better that smallpox has now been eradicated so that it no longer causes suffering. So if we're better off without smallpox, the fact that it created opportunities for good before we eradicated it doesn't answer my objection.

On moral evil: I don't think you understood my point. Presumably, you don't think the Dalai Lama has less "genuine freedom" than Adolf Hitler. People who mostly choose good and people who mostly choose evil both have genuine freedom. So if genuine freedom is compatible with a wide range of chosen good and evil, why didn't God create us such that more of us more often choose good, like the Dalai Lama? If you're suggesting that this is beyond God's power, that the sum total of chosen good and evil is somehow fixed, then what's the point of encouraging people to choose good and discouraging them from choosing evil? If the total amount of moral evil is beyond even God's power to change, why bother?

On natural evil: You say that natural evil is a necessary consequence of the natural world's capacity for "creativity and novelty." You don't say it explicitly, but your implication is that this "creativity and novelty" is a good that outweighs the bad of natural evil. But why is it a good? Why is a dynamic, changing world necessarily better than a static, fixed world? If it's not change for the sake of change, but change that produces improvement, why didn't God just create that improved world to begin with? Also, is heaven dynamic and changing, or is it static and fixed? On your argument, if heaven is dynamic then heaven must have evil and cannot be perfect. And if heaven is fixed, it cannot be perfect either, because it would be better if it were dynamic.

These are some of the reasons why I think the idea that the world was created by an all-loving, all-powerful God is highly irrational and implausible (and even more implausible with the additional doctrine of a perfect afterlife for human beings in heaven). You say that many highly intelligent and educated people believe it anyway, but many irrational beliefs have been held by highly educated and intelligent people. There are men with PhDs in biology and geology who believe the world is only 6,000 years old. The human capacity for self-delusion and wishful thinking, especially under the influence of organized religion, seems to be very strong.

Marx and Engels came to comunism via their atheism? Conservatives have a really twisted understanding of Marx and Engels, or they simply have read anything they have wrote.

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