The Unfinishable Scroll
A Note from the Author: Some false information about me has turned up on the web. Follow this link to get the facts about my background.
Blog home page
Mark Sharlow home page
Other Important Things:
Contents by Year:
Contents by Month:
|Mon, 22 Jun 2009
This post continues my critique of Richard Dawkins' book The God Delusion. You can find the entire critique here.
In this post I will comment on Dawkins' ideas about the causes of belief in God.
In Chapter 5, Dawkins points out several causes that might make people tend to believe irrationally in God or religion. Some of the causes have to do with evolutionary biology, mostly focusing on religion as a "by-product" (p. 172) of evolved tendencies or behaviors. Other causes are cultural; they have to do with the spread and persistence of beliefs and ideas in societies. By proposing these explanations of religion, Dawkins is trying to counter the common view that religion must be right because it is so widespread (see pp. 2 and 159).
It's interesting to watch how Dawkins prejudices the debate by using biased language to describe these phenomena. He uses the term "misfiring" to describe situations in which something in the brain starts to perform a new function that supports religion (p. 188). Regardless of this word's scientific connotations, it clearly suggests there is something wrong. (Why not use "redirection" or some other, more neutral word? Elsewhere Dawkins acknowledges that "misfiring" isn't always a bad word (p. 221). He sure doesn't insist on that point when he discusses religion.) When the alleged cause of religion is cultural, Dawkins often describes it in terms of the spread of "memes" (pp. 191-201). This post isn't the place for a debate on the merits of the meme concept in general. However, it is interesting that Dawkins uses language that paints mental pictures of the automatic spread of a disease germ. He even compares religion to a virus (pp. 186, 188). By using these loaded metaphors, Dawkins marginalizes the fact that the spread of an idea involves conscious, and sometimes even thoughtful, decisions by human thinkers. If you voluntarily decide to change your religious beliefs, that is your decision. The fact that you can make this one decision for yourself is more important than any amount of talk about how beliefs spread. The possibility that human behavior is predictable does not make this fact less significant .
Dubious language aside, Dawkins' argument about the causes of religion is irrelevant to the question of whether there is a God. His suggestions about evolutionary and cultural causes for religion are interesting, and may even be wholly or partly right. Dawkins' proposed causes of religion may indeed help to explain why religion is so widespread. However, these claims about the causes of religion have little bearing on the truth of belief in God. Why? Simply put, people sometimes arrive at correct beliefs for the wrong reasons - so the mere fact that a belief has irrational causes doesn't imply that the belief is wrong.
As Dawkins and many others know well, some widely held religious beliefs are grossly wrong. The idea that the world was created in seven literal days is one example. It is easy to imagine that beliefs like these gain their force from irrational causes like the ones Dawkins discusses. However, the vagaries of evolution and culture sometimes cause us to hold true beliefs, too. Evolution created the features of our brains that enable us to recognize that one plus one equals two. The fact that evolution prompts us to believe this does not make 1+1=2 false! Cultural processes, like evolutionary ones, don't just perpetuate false beliefs. They also perpetuate true beliefs. Probably you haven't personally verified every single "fact" that your teachers taught you in school. Perhaps you accepted most of these "facts" when they were taught to you - yet most of these alleged "facts" really are facts. (Dawkins recognizes that children absorb truth, as well as error, from authority figures; see pp. 174-176.) The fact that authority or irrational tendencies tilt us toward certain beliefs does not make those beliefs wrong. To think otherwise is to commit the genetic fallacy - a logical mistake in which a thing (or a belief) is assumed to have the features of its source or cause.
If we want to find out how much of religion is true, we must examine specific religious beliefs to find out whether they are true or false. Finding out why we tend to favor these beliefs is not the same as finding out whether the beliefs are true. If we find that we are holding a belief for a stupid reason, then the belief still might be true. After all, people sometimes hold true beliefs for the wrong reasons. The important question is not "Where did it come from?", but "Is it right?"
In one especially funny place (pp. 184-186), Dawkins compares religion to falling in love. He suggests (mentioning Dennett as a source for the idea) that religion may be a side effect of the evolved mechanisms that produce romantic love. My first reaction when I read this was: Well, duh! Many mystics have known of the kinship between religious and romantic experience. This is not a new discovery, nor is it an argument against religion. Mystics of many different traditions know that emotions related to sex and love can be harnessed to produced unusual states of consciousness and spiritual insights. The Tantric tradition, especially its Hindu branch, offers some extreme examples of this. The romantic poets of all nations and traditions offer other examples. If Dawkins thinks the link between sex, romance and religion is a new discovery, he has some studying to do. Likewise if he thinks this link is evidence against religion.
Dawkins' arguments about the causes of religion cannot help to discredit religion. To think that they can is to commit a logical fallacy, and to ignore a basic fact about evolution and culture: "irrational" forces sometimes shape organisms so that the organisms hold true beliefs.
Dawkins' supposed causes of religion might form part of the reason why people believe. However, I'd like to offer another possible cause for the stubborn persistence of belief in God. (I've already said something about this subject, and the origin of religions, near the end of an earlier post.)
As I've explained elsewhere, certain subjective personal experiences seem to offer deep insights into reality that ordinary experiences do not provide. (I'm not talking about Dawkins' silly examples of so-called "religious" experiences (pp. 87-92); see here for the differences.) Often these deeper experiences show the world to be a unity, or "one," in an unexpected way. These experiences can reveal an awesome goodness and beauty in the universe - a goodness and beauty so perfect that one's immediate emotional reaction is one of soaring love. What is more, some of these experiences are accurate in a certain sense: they contain true insights even if they also contain an element of illusion.
A spiritual experience of this sort might prompt a person to believe that there is a single ultimate reality underlying the universe, or a supreme good that encompasses all other goods, or a supreme beauty of which all other beauties are visible manifestations. In other words, these experiences can lead people toward belief in a supreme being of some kind. This being isn't the same as the supernatural God that Dawkins likes to bash (defined on pp. 12-13 and p. 31), but it is a supreme entity nonetheless - and an entity that is not just "dead" matter, but is full of meaning, value, and other "mindlike" qualities.
If people have these experiences and understand them, that is real spirituality. If people have these experiences and misunderstand them, the result might well be belief in a dogmatic supernatural idea of God. A person with a limited background of ideas to choose from might confuse a perceived supreme good with a ghostly spirit of some kind, or with a mythical humanoid creator figure. This would be especially likely to happen in the early days of the human race, when mythological and supernatural explanations were the rule.
As I've argued in God: the Next Version and elsewhere, some real spiritual experiences actually do disclose a being worthy to be called "God." It isn't hard to imagine how people who have heard secondhand of these experiences might invent distorted supernatural beliefs about God. Eventually, when the original experiences are forgotten, confused or malicious people might hijack the resulting belief systems, and invent tragic perversions such as fundamentalism and fanaticism in the name of an imagined superbeing. The best response to these perversions is not atheism, but an effort to reproduce and understand the original experiences.
Many people have had legitimate spiritual experiences. Many have had them without even knowing what they had. (Perhaps they thought they only had a breathtaking moment of romantic love, or of amazement at the vastness of the cosmos, or of "being at one with nature.") If the possibilities of human nature include these spiritual experiences, that might help to explain why belief in God is so persistent.
Dawkins' explanations of religion might form part of the reason why we tend to believe in God. However, there might be another, nobler reason as well. People tend to have real spiritual experiences, and those experiences can show us a supreme being - even if we are not always smart enough to understand what that being is like.
 Note that I am not begging the question of the predictability of human action. Whether your decision was predictable or not, it was your voluntary decision. (Many philosophers think predictability is compatible with free will. This idea is called "compatibilism." See my own compatibilist article here.)
posted at: 21:49 | path: /religion/atheism/god_delusion | persistent link to this entry
© 2008–2013 Mark F. Sharlow — privacy and legal notices
Powered by Blosxom