April 24, 2015
Sam Harris: The Language of Ignorance
Posted on Aug 15, 2006
By Sam Harris
On the question of why God simply doesn?t provide better evidence for his existence:
One is tempted to say that it might be more ?interesting? than a world unnecessarily shattered by competing religious orthodoxies and religious war, only to be followed by an eternity in hell for all those who believe the wrong things about God. But, to each his own.
How does Collins settle the problem of theodicy—the mystery of why there is evil and misfortune in a world created by an omniscient, omnipotent and perfectly benevolent God? He takes it very much in stride:
But why was God obliged to make cell division susceptible to the perversity of cancer? And why couldn?t an all-powerful, all-knowing, perfectly benevolent God perform as many miracles as He wanted? There isn?t time to entertain such questions, however, as Collins must solve all outstanding problems in the science of cosmology:
It is worth pointing out the term ?supernatural,? which Collins uses freely throughout his book, is semantically indistinguishable from the term ?magical.? Reading his text with this substitution in mind is rather instructive. In any case, even if we accepted that our universe simply had to be created by an intelligent being, this would not suggest that this being is the God of the Bible, or even particularly magical. If intelligently designed, our universe could be running as a simulation on an alien supercomputer. As many critics of religion have pointed out, the notion of a Creator poses an immediate problem of an infinite regress. If God created the universe, what created God? To insert an inscrutable God at the origin of the universe explains absolutely nothing. And to say that God, by definition, is uncreated, simply begs the question. (Why can?t I say that the universe, by definition, is uncreated?) Any being capable of creating our world promises to be very complex himself. As the biologist Richard Dawkins has observed with untiring eloquence, the only natural process we know of that could produce a being capable of designing things is evolution.
Any intellectually honest person must admit that he does not know why the universe exists. Secular scientists, of course, readily admit their ignorance on this point. Believers like Collins do not.
Is disbelief in Zeus or Thor also a form of ?blind faith?? Must we really ?disprove? the existence of every imaginary friend? The burden of producing evidence falls on those making extravagant claims about miracles and invisible realities. What is more, there is an enormous difference between acquiring a picture of the world through dispassionate, scientific study and acquiring it through patent emotionality and wishful thinking—and only then looking to see if it can survive contact with science.
Consider the following fact: Ninety-nine percent of the species that have ever lived on Earth are now extinct. There are two very different questions one could ask about a fact of this sort, if one wanted to assess the reasonableness of believing in God. One could ask, ?Is this fact compatible with the existence of an omnipotent, omniscient and compassionate God?? Or, one could ask, ?Does this fact, alone or in combination with other facts, suggest that an omnipotent, omniscient and compassionate God exists?? The answer to the first question is always, ?Well, yes—provided you add that God?s will is utterly mysterious.? (In the present case, He may have wanted to destroy 99% of his creatures for some very good reason that surpasses our understanding.) The answer to the second question is ?absolutely not.? The problem for Collins is that only the second question is relevant to our arriving at a rational understanding of the universe. The fact that a bowdlerized evangelical Christianity can still be rendered compatible with science (because of the gaps in science and the elasticity of religious thinking) does not mean that there are scientific reasons for being an evangelical Christian.
Collins? sins against reasonableness do not end here. Somewhere during the course of his scientific career, he acquired the revolting habit of quoting eminent scientists out of context to give an entirely false impression of their religious beliefs. Misappropriation of Einstein and Hawking, while common enough in popular religious discourse, rises to level of intellectual misconduct when perpetrated by a scientist like Collins. Where either of these physicists uses the term ?God?—as in Einstein?s famous ?God does not play dice??—he uses it metaphorically. Any honest engagement with their work reveals that both Einstein and Hawking reject the notion of Collins? God as fully as any atheist. Collins suggests otherwise at every opportunity.
In his role as Christian apologist, Collins also makes the repellent claim that ?the traditional lore about Galileo?s persecutions by the Church is overblown.? Lest we forget: Galileo, the greatest scientist of his time, was forced to his knees under threat of torture and death, obliged to recant his understanding of the Earth?s motion, and placed under house arrest for the rest of his life by steely-eyed religious maniacs. He worked at a time when every European intellectual lived in the grip of a Church that thought nothing of burning scholars alive for merely speculating about the nature of the stars. As Collins notes, this is the same Church that did not absolve Galileo of heresy for 350 years (in 1992). When it did, it ascribed his genius to God, ?who, stirring in the depths of his spirit, stimulated him, anticipating and assisting his intuitions.? Collins clearly approves of this sordid appropriation, and goes on to say that all the fuss about Galileo was, in the end, unnecessary, because ?the claims that heliocentricity contradicted the Bible are now seen to have been overstated?.? (And what if they weren?t overstated? What then?) It is simply astonishing that a scientist has produced such a pious glossing of the centuries of religious barbarism that were visited upon generations of other scientists.
If one wonders how beguiled, self-deceived and carefree in the service of fallacy a scientist can be in the United States in the 21st century, ?The Language of God? provides the answer. The only thing that mitigates the harm this book will do to the stature of science in the United States is that it will be mostly read by people for whom science has little stature already. Viewed from abroad, ?The Language of God? will be seen as another reason to wonder about the fate of American society. Indeed, it is rare that one sees the thumbprint of historical contingency so visible on the lens of intellectual discourse. This is an American book, attesting to American ignorance, written for Americans who believe that ignorance is stronger than death. Reading it should provoke feelings of collective guilt in any sensitive secularist. We should be ashamed that this book was written in our own time.
His most recent book is “Letter to a Christian Nation” (Amazon)
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