It’s becoming clear to me that there is a new kind of atheism. It stems from the cut n’ paste vox-pops puppets who think Dawkins’ greatest contribution to atheism is his ill-conceived disasterwork, ‘The God Delusion’ and who wouldn’t recognise a Selfish Gene if it broke into the bedrooms and stole their laptops.
People who are characterised by an atheist philosophy not born of critical thought and diligence but congealed out of a conflation of sound-bites from youtube clips of proselytising egoists and ratings-driven public access panels of smug half-educated, half-wits with half-baked notions of the absolute truth and authority of science delivering what they consider to be progress.
This neo-atheism would be quaint if it were not so dangerous.
The central theme running through neo-atheism is meliorism. The notion that science and technology, specifically as a result of human action, brings progress (and equally that and backward revision is retrogressive) is, in my experience dealing with neo-atheists, so central to their thinking it has become the priori on which their philosophy (if it can be called that) is predicated.
So convinced of the absolute inviolability of modern science, the neo-atheist behaves like a fundamentalist in their defence of their belief. Offering up misinterpretations and meaningless quotes stripped of context to maintain purchase on their belief, attacking reasoned enquiry like cyber-crusaders lopping off the heads of anyone who dare violate the first commandment of neo-atheism – Science is a jealous god and thou shalt not have any other god before it.
The eighteenth century dream of human progress is alive and well and masquerading as neo-atheism. Any notion of progress or regression can only make sense within a system of teleological thought. Teleological thought has embedded itself into the neo-atheist psyche so deep it has become the embodiment of reason.
“Eighteenth-century social philosophy was convinced that mankind has now finally entered the age of reason… With the progress of time society will more and more become the society of free men, aiming at the greatest happiness of the greatest number. Temporary setbacks are, of course, not impossible. But finally the good cause will triumph because it is the cause of reason.” [Bettina B. Greaves 1996]
But this is easily exposed as a myth. When we look back from any given state to the state of things in the past it is fair to use the terms development and evolution in a neutral sense. From this point it is easy to identify the process that led us from one state to the next, but we must guard against confusing change with improvement or progress. There is no progress against concrete goals, the general notion of progress and improvement is measured against a change in state, it simply doesn’t stand up to critical examination. The term progress is nonsensical when applied to a comprehensive world view.
To compound the matter neo-atheists assert human action as the agent of this progress. It is not permissible to substitute pseudoscientific anthropocentrism for the anthropocentrism of religion and older metaphysical doctrines.
The danger with Neo-atheism, as I see it, is that it has absorbed pseudoscientific anthropocentrism and the delusion of progress, and has rapidly become fundamentalist in its defence of these mistaken beliefs.
MM
People who are characterised by an atheist philosophy not born of critical thought and diligence but congealed out of a conflation of sound-bites from youtube clips of proselytising egoists and ratings-driven public access panels of smug half-educated, half-wits with half-baked notions of the absolute truth and authority of science delivering what they consider to be progress.
This neo-atheism would be quaint if it were not so dangerous.
The central theme running through neo-atheism is meliorism. The notion that science and technology, specifically as a result of human action, brings progress (and equally that and backward revision is retrogressive) is, in my experience dealing with neo-atheists, so central to their thinking it has become the priori on which their philosophy (if it can be called that) is predicated.
So convinced of the absolute inviolability of modern science, the neo-atheist behaves like a fundamentalist in their defence of their belief. Offering up misinterpretations and meaningless quotes stripped of context to maintain purchase on their belief, attacking reasoned enquiry like cyber-crusaders lopping off the heads of anyone who dare violate the first commandment of neo-atheism – Science is a jealous god and thou shalt not have any other god before it.
The eighteenth century dream of human progress is alive and well and masquerading as neo-atheism. Any notion of progress or regression can only make sense within a system of teleological thought. Teleological thought has embedded itself into the neo-atheist psyche so deep it has become the embodiment of reason.
“Eighteenth-century social philosophy was convinced that mankind has now finally entered the age of reason… With the progress of time society will more and more become the society of free men, aiming at the greatest happiness of the greatest number. Temporary setbacks are, of course, not impossible. But finally the good cause will triumph because it is the cause of reason.” [Bettina B. Greaves 1996]
But this is easily exposed as a myth. When we look back from any given state to the state of things in the past it is fair to use the terms development and evolution in a neutral sense. From this point it is easy to identify the process that led us from one state to the next, but we must guard against confusing change with improvement or progress. There is no progress against concrete goals, the general notion of progress and improvement is measured against a change in state, it simply doesn’t stand up to critical examination. The term progress is nonsensical when applied to a comprehensive world view.
To compound the matter neo-atheists assert human action as the agent of this progress. It is not permissible to substitute pseudoscientific anthropocentrism for the anthropocentrism of religion and older metaphysical doctrines.
The danger with Neo-atheism, as I see it, is that it has absorbed pseudoscientific anthropocentrism and the delusion of progress, and has rapidly become fundamentalist in its defence of these mistaken beliefs.
MM
"The greatest deception men suffer is from their own opinions" - Leonardo da Vinci
"I think I use the term “radical” rather loosely, just for emphasis. If you describe yourself as “atheist,” some people will say, “Don’t you mean ‘agnostic’?” I have to reply that I really do mean atheist, I really do not believe that there is a god; in fact, I am convinced that there is not a god (a subtle difference). I see not a shred of evidence to suggest that there is one ... etc., etc. It’s easier to say that I am a radical atheist, just to signal that I really mean it, have thought about it a great deal, and that it’s an opinion I hold seriously." - Douglas Adams (and I echo the sentiment)
"I think I use the term “radical” rather loosely, just for emphasis. If you describe yourself as “atheist,” some people will say, “Don’t you mean ‘agnostic’?” I have to reply that I really do mean atheist, I really do not believe that there is a god; in fact, I am convinced that there is not a god (a subtle difference). I see not a shred of evidence to suggest that there is one ... etc., etc. It’s easier to say that I am a radical atheist, just to signal that I really mean it, have thought about it a great deal, and that it’s an opinion I hold seriously." - Douglas Adams (and I echo the sentiment)
