This letter to the editor from a week ago continues to pique my interest:
Morality doesn't require faith
"I've noticed that many creationists, including some of those
interviewed for your article, 'Shepherding their arguments' (Feb. 24),
seem to be advocating creationism because they think that a belief in
God is necessary for people to behave morally.
"Comments such as, 'We have kids killing kids because they think
they're just a bunch of people descended from monkeys, with no one to
answer to,' imply that the need for a higher authority is more
important than science or the search for the truth.
"What these people are missing is that some of the most benevolent,
selfless, moral people in history were neither Christian nor believers
of creationism. You don't have to believe God created the world in
seven days or even believe in heaven and hell to be a moral person.
"Morality existed in Confucianism, Taoism, Buddhism and in secular
societies such as the ancient Greek civilization long before Jesus was
born."
Creationists are, as I wrote yesterday, Biblical literalists. I'm not particularly interested in what they have to say. I am interested, however, in the underlying premise of the letter, which is: You don't have to believe in God to behave morally.
My response to that is-- it depends on what you mean by "God."
Religious fundamentalists speak of God as a person, usually a male person, and they endow this God with the worst of all human characteristics- hate, anger, intolerance, jealousy, vengefulness, violence, even a sort of narrow-mindedness. In so doing they make themselves easy targets for skeptics, agnostics, secularists, scientific rationalists and all critics of "religion", most notably Christopher Hitchens and certain members of my own family. But not all proponents of the religious life are stupid. Some in fact are quite intelligent and accomplished, and perhaps only slightly irrational in their embrace of the transcendent, or "supernatural'. By irrational I mean only that religious truth may be less accessible to the mind than the heart, figuratively speaking. Once the "leap of faith" has occurred, reasoned discourse follows, as is evident in the writing of theologians and religious philosophers.
Take C.S. Lewis, for example, a noted scholar, writer, lecturer, and Christian apologist.
He argues that reasoned discourse--logic-- has to begin someplace. It must proceed from a premise, an assumption of what's real, true, right (or wrong). It's like reading a map or a set of directions for gettiing from ponit A to point B (my analogy, not Lewis'.) A map (or directions) that starts in the wrong place will always lead us to the wrong place, no matter how smart we are. That's why Martin Luther said, "Reason is a whore", a tool of the mind that can be used in the service of the good or the bad, the true or the false.
That's the point of a remarkable little book by Lewis, The Abolition of Man, in which Lewis argues that all values, all morality, derive from some transcendent source, which for the purposes of the book, he labels the "Tao":
"The Chinese also speak of a great thing (the
greatest thing) called the Tao. It is the reality beyond all
predicates, the abyss that was before the Creator Himself. It is
Nature, it is the Way, the Road. It is the Way in which the universe
goes on, the Way in which things everlastingly emerge, stilly and
tranquilly, into space and time. It is also the Way which every man
should tread in imitation of that cosmic and supercosmic progression,
conforming all activities to that great exemplar. 'In
ritual', say the Analects, 'it is harmony with Nature that is
prized.' The ancient Jews likewise praise the Law as
being 'true'."
"This conception in all its forms, Platonic,
Aristotelian, Stoic, Christian, and Oriental alike, I shall henceforth
refer to for brevity simply as 'the Tao'. Some of the accounts
of it which I have quoted will seem, perhaps, to many of you merely
quaint or even magical. But what is common to them all is something we
cannot neglect. It is the doctrine of objective value, the belief that
certain attitudes are really true, and others really false, to the
kind of thing the universe is and the kind of things we are. Those who
know the Tao can hold that to call children delightful or old
men venerable is not simply to record a psychological fact about our
own parental or filial emotions at the moment, but to recognize a
quality which demands a certain response from us whether we
make it or not. I myself do not enjoy the society of small children:
because I speak from within the Tao I recognize this as a
defect in myself—just as a man may have to recognize that he is
tone deaf or colour blind."
Lewis constructs a mind-chest-belly metaphor to describe man, wherein the mind controls the belly (appetites) through the mediation of the chest (the seat of emotion or "magnanimity"):
"We were told it all long ago by Plato. As the king governs
by his executive, so Reason in man must rule the mere appetites by
means of the 'spirited element'. The head rules the belly
through the chest—the seat, as Alanus tells us, of
Magnanimity, of emotions organized by trained habit into
stable sentiments. The Chest-Magnanimity-Sentiment—these are the
indispensable liaison officers between cerebral man and visceral
man. It may even be said that it is by this middle element that man is
man: for by his intellect he is mere spirit and by his appetite mere
animal."
Indeed, the first part of the book is entitled "Men Without Chests".
It's unfortunate that Lewis' argument has been co-opted and twisted by religious zealots into a condemnation of what they call "moral relativism", a code word for any beliefs that spring from compassion, empathy, a desire for justice, or just about anything espoused by people who aren't followers of Jerry Falwell, Pat Robertson, James Dobson, or any of their growing number of clones.
Click here for a concise summary of The Abolition of Man, described by the author as "... a Republic for our day. Like Plato,
Lewis argues that to live rightly is much better
than to live wrongly."
Back to the question of God. It's better left as just that-- a question. It's both silly and stupid to attempt any discussion of the nature of God, or what it means to "believe in God." Early Jews, the first monotheists, were forbidden to even mention the name.
I agree with Karen Armstrong: lets stick with developing a greater capacity for compassion and empathy, and leave it at that.
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