Excerpts from Russell Blackford’s Hellfire and Metamagician post:
The trouble with religious explanations of the world is not so much that they are implausible, for their implausibility becomes apparent to many people only after a great deal of thought and against a background of accumulated scientific knowledge. Over the centuries, indeed, religious explanations have proved to be all-too-plausible for people who are attracted to them by their rhetoric, their association with wealth or power, or the comfort they provide … rather than by actual evidence. Conversely, it is a gross misunderstanding to imagine that anyone thinks of quantum theory or cosmological theories as plausible in themselves. On the contrary, these theories, taken in isolation, are difficult and highly counterintuitive.
The entire history of modern science, from Galileo, through Darwin, to the present day, has been one of replacing the common sense of medium-sized earthbound creatures such as us with explanatory theories that defy commonsense intuitions – but are superior in their explanatory reach and conformity to the evidence. Scientific evidence, of course, does not fall from the sky without labour, like so much manna; instead, it is gathered painstakingly and incrementally, year by year, drawing on the professional efforts of many highly-trained individuals. Eventually, some of the evidence converges so powerfully as to support highly successful bodies of theory. Some of these are never likely to be overthrown, such as the theoretical finding that human beings descended from apelike creatures, that the Earth is billions of years old, that it revolves around the Sun (while rotating on its axis), that many diseases are caused by bacteria or viruses, and so on. None of these claims, taken in isolation from the evidence and from the rest of science, is especially plausible.
Religious organisations and leaders continue to exert social and political power, even in the supposedly enlightened nations of the West. All too often, they seek to control how we plan and run our lives, including choices about how we die. We still see intense activism from the religious lobbies of all Western democracies, and even in relatively secular countries, such as the UK and Australia, governments pander blatantly to Christian (and now Muslim) moral concerns.
If religious leaders and their organisations were prepared to stay within the private sphere, worshipping their gods as they choose and performing works of charity, we would have no great problem with them – live and let live! Unfortunately, they tend to lobby for government actions that would impose their moral views on the rest of society – whether it be views about homosexuality, abortion, artistic freedom, end-of-life decisions, blasphemy and vilification laws, or a raft of other issues involving precious individual liberties.
Against that background, there is at least a loose, minimalist movement to challenge the authority of religion. Individual atheists within this unstructured feline community may have widely differing philosophies and priorities, but one thing we could almost all agree on is that religion continues to obtain far too much deference in government decision-making, including when the decisions involve coercion and police powers … and when they involve large sums of public money.
In a different world, without the many religious leaders, organisations, and lobby groups that claim moral authority and exert actual political influence, contemporary atheists would feel less need to be outspoken. However, we don’t find ourselves in that world. Instead, the religious sects, even those that give lip-service to a separation of Church and State (a concept which they self-servingly misinterpret), typically lobby for their specifically religious moralities to be imposed by the secular law. When the religious do that, it is only natural for us to reply by asking what moral authority they really have. Are their holy books and traditions really repositories of supernatural moral wisdom, dictated or inspired by a higher being, or are they all-too-human constructs, reflecting the limited moral visions of their times? Surely it is the latter, and surely we perform a public service when we point this out – supported, where necessary, with evidence and argument.