“The Invisible Big Kahuna”

Andrew Zak Williams discusses this week’s New Statesman article in which prominent atheists told him

Richard Dawkins, Steven Weinberg, Sam Harris, AC Grayling, Polly Toynbee ... I expect that most writers who have tried to interview an equivalent stellar cast have found that their phone calls went unanswered and their emails were assigned to the Trash Box. But there's something about the perceived irrationality of belief in God which brings many atheists out fighting.

The religious sometimes wonder why anyone would choose not to believe in God. But, as Sam Harris told me, it is they who must shoulder the burden of proving their case. After all, "every Christian can confidently judge the God of Zoroaster to be a creature of fiction, without first scouring the universe for evidence of his absence."

For Harris all that one needs to banish false knowledge is to recognise an absence of evidence. And there is one hymn sheet from which even atheists are willing to sing: that headed "Lack of Evidence". For instance Richard Dawkins told me that he doesn't believe in leprechauns, pixies, werewolves or a whole range of gods, and for the same reason in every case: "there is not the tiniest shred of evidence for any of them, and the burden of proof rests with those who wish to believe."

Particle physicist Victor Stenger added that the God of Jews, Christians and Muslims supposedly plays such an important role in the universe that there should be evidence that he exists. But instead, "there is nothing in the realm of human knowledge that requires anything supernatural, anything beyond matter, to describe our observations."

But it's not just an absence of evidence upon which several atheists relied. Rather, there was perceived to be clear evidence which suggests that God is no more real than an imaginary friend. The clearest pointer seems to have been suffering. No wonder that Polly Toynbee told me that the only time that she is ever tempted, momentarily, to believe in God "is when I shake an angry fist at him for some monstrous suffering inflicted on the world for no reason whatsoever."

Some believers - and Christian philosophers - respond that suffering on earth actually enriches our lives. But as psychologist Richard Wiseman told me, if that were so, it would paint a picture of heaven being a rather miserable place. For other believers, it may be that God has a very good reason for allowing suffering but we can't understand what it is because we lack his divine knowledge. Biologist Jerry Coyne gives this argument short shrift: "If there is a god, the evidence points to one who is apathetic - or even a bit malicious."

Publisher and author Michael Shermer gave me an intriguing overview to the question of God's existence:

"In the last 10,000 years there have been roughly 10,000 religions and 1,000 different gods; what are the chances that one group of people discovered the One True God while everyone else believed in 9,999 false gods?"

When it comes to the God Debate, one can't ignore the commodity to which the religious cling to sustain their beliefs: faith. Several months ago, I carried out an equivalent investigation when I asked many prominent Christians to give me their reasons for belief. Several of them admitted that it must ultimately come down to whether you take it on faith; once you do, you'll experience God's love and you won't worry about having the answer to every intellectual argument.

For many believers, faith is all that matters, shielding them from arguments and evidence which they would rather not have to consider. These are the ones who oppose the Critical Thinking of science and prefer the Critical of Thinking inherent in their faith.

But if you rely on blind faith, what are the chances that you're going to see the light?

For others, their religion satisfies them intellectually. Yet when they can't reason their way past specific problems (say, suffering or biblical inconsistencies), their faith comes riding to the rescue. But faith is hardly a white horse: more like a white elephant, trumpeting a refusal to engage in debate as though it were something about which to be proud.

The atheists that I spoke to are the products of what happens to many intelligent people who aren't prepared to take important decisions purely on faith, and who won't try to believe simply to avoid familial or societal pressures. And as philosopher Daniel C. Dennett put it: "Why try anyway? There is no obligation to try to believe in God."

I could hardly end this piece without mentioning PZ Myers who evidently managed to dig out a metaphorical old joke book from his vast collection of weighty tomes about the God Debate:

"Religious beliefs are lazy jokes with bad punchlines. Why do you have to chop off the skin at the end of your penis? Because god says so. Why should you abstain from pork, or shrimp, or mixing meat and dairy, or your science classes? Because they might taint your relationship with your god. Why do you have to revere a bit of dry biscuit? Because it magically turns into a god when a priest mutters over it. Why do I have to be good? Because if you aren't, a god will set you on fire for all eternity. These are ridiculous propositions. The whole business of religion is clownshoes freakin' moonshine, hallowed by nothing but unthinking tradition, fear and superstitious behavior, and an establishment of con artists who have dedicated their lives to propping up a sense of self-importance by claiming to talk to an invisible big kahuna."

Amen to that.

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The three avoidable mistakes that Theresa May has made in the Brexit negotiations

She ignored the official Leave campaign, and many Remainers, in pursuing Brexit in the way she has.

We shouldn’t have triggered Article 50 at all before agreeing an exit deal

When John Kerr, the British diplomat who drafted Article 50 wrote it, he believed it would only be used by “a dictatorial regime” that, having had its right to vote on EU decisions suspended “would then, in high dudgeon, want to storm out”.

The process was designed to maximise the leverage of the remaining members of the bloc and disadvantage the departing state. At one stage, it was envisaged that any country not ratifying the Lisbon Treaty would be expelled under the process – Article 50 is not intended to get “the best Brexit deal” or anything like it.

Contrary to Theresa May’s expectation that she would be able to talk to individual member states, Article 50 is designed to ensure that agreement is reached “de vous, chez vous, mais sans vous” – “about you, in your own home, but without you”, as I wrote before the referendum result.

There is absolutely no reason for a departing nation to use Article 50 before agreement has largely been reached. A full member of the European Union obviously has more leverage than one that is two years away from falling out without a deal. There is no reason to trigger Article 50 until you’re good and ready, and the United Kingdom’s negotiating team is clearly very far from either being “good” or “ready”.

As Dominic Cummings, formerly of Vote Leave, said during the campaign: “No one in their right mind would begin a legally defined two-year maximum period to conduct negotiations before they actually knew, roughly speaking, what the process was going to yield…that would be like putting a gun in your mouth and pulling the trigger.”

If we were going to trigger Article 50, we shouldn’t have triggered it when we did

As I wrote before Theresa May triggered Article 50 in March, 2017 is very probably the worst year you could pick to start leaving the European Union. Elections across member states meant the bloc was in a state of flux, and those elections were always going to eat into the time. 

May has got lucky in that the French elections didn’t result in a tricky “co-habitation” between a president of one party and a legislature dominated by another, as Emmanuel Macron won the presidency and a majority for his new party, République en Marche.

It also looks likely that Angela Merkel will clearly win the German elections, meaning that there won’t be a prolonged absence of the German government after the vote in September.

But if the British government was determined to put the gun in its own mouth and pull the trigger, it should have waited until after the German elections to do so.

The government should have made a unilateral offer on the rights of EU citizens living in the United Kingdom right away

The rights of the three million people from the European Union in the United Kingdom were a political sweet spot for Britain. We don’t have the ability to enforce a cut-off date until we leave the European Union, it wouldn’t be right to uproot three million people who have made their lives here, there is no political will to do so – more than 80 per cent of the public and a majority of MPs of all parties want to guarantee the rights of EU citizens – and as a result there is no plausible leverage to be had by suggesting we wouldn’t protect their rights.

If May had, the day she became PM, made a unilateral guarantee and brought forward legislation guaranteeing these rights, it would have bought Britain considerable goodwill – as opposed to the exercise of fictional leverage.

Although Britain’s refusal to accept the EU’s proposal on mutually shared rights has worried many EU citizens, the reality is that, because British public opinion – and the mood among MPs – is so sharply in favour of their right to remain, no one buys that the government won’t do it. So it doesn’t buy any leverage – while an early guarantee in July of last year would have bought Britain credit.

But at least the government hasn’t behaved foolishly about money

Despite the pressure on wages caused by the fall in the value of the pound and the slowdown in growth, the United Kingdom is still a large and growing economy that is perfectly well-placed to buy the access it needs to the single market, provided that it doesn’t throw its toys out of the pram over paying for its pre-agreed liabilities, and continuing to pay for the parts of EU membership Britain wants to retain, such as cross-border policing activity and research.

So there’s that at least.

Stephen Bush is special correspondent at the New Statesman. His daily briefing, Morning Call, provides a quick and essential guide to domestic and global politics.

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