A New Argument From Suffering in Light of COVID-19
By R.N. Carmona
This will likely be as close as it gets to a personal post from me. I recently tested positive for COVID-19. At the moment, I do not know whether I am still positive. I will be getting another test on Wednesday. My hope is that I can go back to business as usual. I need to work; bills have to be paid. My focus here is a new argument yes, but it goes beyond that as we will see. Rather than the string of symptoms I have encountered, I want to focus on the mental aspects of my experience.
I have two lovely children that I have not been able to hug for almost six days now. I have not been able to kiss them. I have not been able to show any affection to anyone I love. I have not been able to receive any affection either. Because of this, I have been dealing with a lot of loneliness.
My father, who passed away in 2017, although no longer the voice of my conscience, is someone I think of often. I miss him dearly. His lessons still weigh on me and not a day goes by without me thinking whether he would be proud of the man I am today. One of the lessons that I consistently observe is to not get in the habit of letting myopia set in. In other words, yes, I tested positive and I am dealing with symptoms, on top of anxiety, loneliness, and grappling with questions about my mortality; however, other people have had it much worse. It is these people this argument has in mind.
I can easily imagine waking up last Thursday morning at 3am to the same cold sweat and terror I felt. Moreover, I can imagine the object of my terror turning out to be my experience. My mind was racing. I asked, what if I get pneumonia? What if I have to be intubated? What if there is an underlying issue that will pull the rug from under me? In all of this, I could not turn to a loved one. I needed a hug but could not get one. I needed someone to sit close to me and help me relax. Turning to a loved one at this time would put them at risk, so I had no such option.
Over the past few days, my symptoms have gotten progressively better. I am not a priori grateful. My gratitude is after the fact. I am grateful that I will probably have more days with my loved ones. I am seeing the light at the end. Soon I will be able to give my kids a warm embrace. I will be able to feel them in my arms again. My life has, for now, been prolonged and I can be a father to them. But the thought has occurred to me: what if my symptoms got progressively worse? I have not been able to show or receive affection for six days; six days could easily have been 15 to 30, or however long a hospital stay would have lasted.
Then it dawned on me. For many people, including Christians, this was their exact experience. They were isolated at home, probably hoping to be better within a few to several days; the Christians, no doubt, prayed to God for healing, to keep them company in their time of isolation and loneliness. For many of them, the prayers fell on deaf ears. Their symptoms got much worse, many developing life-threatening pneumonia. They were rushed to ICUs and intubated where they would spend more time away from their loved ones. The lucky ones, got back to their families. The Christians, thankful to God, were happy to be back with their families. But what of the people who had not embraced their loved ones for a month and never regained consciousness? What of the people who passed away? Where was God? Where was his comfort when they prayed? Where was his omnipotent power, fully capable of delivering them from a virus some of them did everything in their power to prevent? Why didn’t God answer?
I cannot imagine being my daughter, at an age where my affection can get annoying but also at an age where they are able to appreciate my love. I cannot imagine the fear they would feel seeing me stretchered out the door, to hear news that I had to be intubated, to have to wrestle with the idea that daddy won’t be coming home. They are at an age where losing a parent will be a lucid memory, an enduring pain, a massive loss. This would shape my daughter for the rest of their life. While I am grateful that they will likely not endure this pain, I think of the children who have. Good parents are not replaceable. I do not care if they are a Christian parent and while I am firm in my belief that they teach their children erred beliefs, I know that there are Christian parents who provide for their children, love them deeply, take care of their emotions, protect them, nurture them, and help them grow. I cannot imagine the pain of being orphaned in this way, especially when believing that God has all the power, mercy, and love to ensure that such suffering does not happen.
This is when one hears the old adage that sometimes God puts us through things so that we can better relate to people who go through similar experiences. I ask, how many people have to endure the same experience so that we can better relate to others? It was enough for me to deal with six days of this, to feel as though I was at the brink, to have more than enough time to contemplate my own fragility and mortality. It was enough to realize that others have had it worse and that for many, their story did not end the way they hoped; what’s worse is that the stories of their loved ones continue without them. For the many who survived the people we have lost, they have had to actually live through the devastation I had the privilege of merely worrying about.
We are on our own. If God existed, the extent of periods of isolation, loneliness, depression, anxiety, in addition to having horrible symptoms (in my case, losing most of my sense of smell, a fever, congestion, a loss of taste), would not be necessary to help us relate to others, i.e., soul-making theodicy. For human beings, the thoughts alone are horrifying enough. For a parent, to die too soon, to not see their children become adults, to not dance with their daughter at her Sweet 16, to not walk her down the aisle, to not attend their son’s next baseball game, and so on, the mere thoughts are terrifying enough. The thought of my absence in their life sends shivers down my spine. I do not need to experience the reality of it; I do not need to develop life-threatening symptoms and to settle on my life likely being over. More importantly, my children do not need to experience a reality in where I am dead. They do not need to see me in a suit, hands folded over my stomach, lifeless in an open casket that cost the people who survived me x amount of hundreds or thousands. They do not need to see me lowered into the ground.
Yet this was the reality many, including Christians, faced. Where was God? Where is God? The idea that God would create a social species to “test” them with periods of isolation, loneliness, anxiety, depression, and for some, suicidal thoughts, is puzzling. Especially when considering the damage these things do to people’s mental health, it is more perplexing still. Even if I granted the idea of sin, unrepentant sin is recompensed in Hell; whether eternal conscious torment or something else is for the theologians to argue over. A punishment for sin would not risk impairing someone mentally. What good is someone’s piety if they have lost their sanity?
I am not interested in formalizing this argument. I think the force of it is stronger rhetorically, written informally for readers to take in and think over. I think COVID-19, as Rieux in Camus’ The Plague conveyed about the Black Death, brings theism to its knees. A god that permits pandemics to take so many lives indiscriminately, leaving so many other lives in peril after such loss, either does not exist or is not the god theists so desperately want to exist. This is not about whether atheists/naturalists have an ontologically objective standard of evil because this argument does not focus on the existence of evil. This argument focuses on suffering, specifically mental health. If your beliefs are so biased that your first reaction is to change the topic or overlook the suffering of fellow human beings, including some of your own brethren, you may have to wonder whether you are a sociopath. Only a person with a severe lack of empathy will overlook what the last two years has looked like for our species as a whole. God is not powerful enough to replace a loving father or mother, to replace a son or a daughter.
Ultimately, I think this new angle on the Argument From Suffering is forceful and makes a powerful case against theism, but if it has not been clear, that has not really been my focus. My focus has been to humanize the experience of so many people throughout the pandemic, to get us to think about the severe pain some people are going through and have gone through over the past two years. A theist might respond that everyone will be reunited in the afterlife and while that may be comforting for some, that does nothing to change the reality some people are facing. The holidays just passed and a chair usually occupied by a loved one was empty. Somewhere in the world, a father enters his daughter’s room wishing he could kiss her goodnight and tuck her in. Elsewhere, a wife sleeps in a queen-sized bed hoping that the emptiness beside her is just a bad dream. I might be one of the lucky ones. Time will tell. But I am not taking this for granted and I am not taking it lightly. People have suffered a lot over the last two years. I mourn for them and I wish I could do more to bring them comfort.
The self-righteous will overlook this and find solace in the notion that atheism/naturalism offer no hope. At least with theism we can imagine life after death and seeing our loved ones again. In response to this, I maintain that this leads to one taking one’s short days for granted. One might as well procrastinate on affection, on spending quality time with loved ones if eternity is guaranteed. On naturalism, it is incumbent on us to be more mindful of how fleeting time is; one morning your daughter, just born, is being fed her first bottle and it feels like a blink before she’s in middle school. A defeater for this belief in an afterlife is that it allows some, if not most, believers to forgo finding ways to be there for people who are suffering; it is enough to give a person false hope and move on. A naturalist knows that more can be done and love in the present goes a longer way than a false promise in the future. If only I can sit in that empty chair next Thanksgiving and hope to remind a person of their deceased loved one; if only I can be there to wipe their tears away. People do not need the promise of comfort tomorrow; they need help today, a lot of them being suffocated by their pain at this very moment.
I’ll end with this. While your loved ones are here, hug them, let them know you love them, try to put into words why you value them so much. Belief in the afterlife is a lofty expectation that regrettably will not be met with a loftier disappointment. “Better the hard truth, I say, than the comforting fantasy.”
The Futility of Labels
By R.N. Carmona
Isms abound and nuance is sorely needed. I think my readers ought to follow my lead and shed their isms. In place of these various isms, they should offer clear definitions of what they mean by these isms. I think definitions are more robust and are more capable of giving, especially detractors, an idea of what a label means in practice. I will now outline a few of my various isms and unpack them, so that people can start to see the absurdity of opposing some of them. In place of these labels, I will offer explanations for why I identity with these views.
Atheism is not merely an epistemic stance concerning belief in god, but a robust philosophical position that contains an analytic component. Analytic atheism is concerned with what is meant by theism and what is meant by God. Atheists, however, will not always agree with the answers provided by theists. A theist may respond to the first question and say that God is existence. An atheist might object by saying that such a definition is inconsistent with what theists commonly profess and that what they usually profess is much more elementary. God, for example, is man-like. He is pleased or displeased; given the latter, he is prone to anger. Furthermore, he purportedly has properties that cannot be attributed to mere existence: he is omniscient, omnipotent, eternal, timeless. The atheist could also respond by stating that defining God as existence is much too vague. The aim of a definition is description; this definition, however, fails to describe what is meant by God.
Analytic atheism also attempts to answer the question: what is atheism? To accomplish this, however, the normative component has to be consulted. The analytic component will provide theories of atheism or more simply, accounts of what atheism should be, therefore providing possible answers to the question of normative atheism. The analytic component is therefore, responsible for determining which account best captures what atheism is or alternatively, what an atheist is.
What an atheist is, is perhaps best defined by the approach s/he chooses. The approach chosen or a combination of these approaches might help us to arrive at a better definition of atheism. There’s fallibilism, deductive atheology, and inductive atheology. The latter two are encompassed by evidentialism. This position is arguably most familiar to modern atheists:
[A]theists have taken the view that whether or not a person is justified in having an attitude of belief towards the proposition, “God exists,” is a function of that person’s evidence. “Evidence” here is understood broadly to include a priori arguments, arguments to the best explanation, inductive and empirical reasons, as well as deductive and conceptual premises. An asymmetry exists between theism and atheism in that atheists have not offered faith as a justification for non-belief. That is, atheists have not presented non-evidentialist defenses for believing that there is no God.
McCormick, Matt. “Atheism”. Internet Encyclopedia of Philosophy. ND. Web. 21 Dec 2014
A priori arguments fall in the purview of deductive atheology. Such atheists would argue that the traditional view of God is incoherent. Such a God is not possible on this view. The characteristics God purportedly has are contradictory either in and of themselves or when one attempts to reconcile them. Take for example J.L Mackie’s explication of the Omnipotence Paradox: “can an omnipotent being make things which he cannot subsequently control? Or, what is practically equivalent to this, can an omnipotent being make rules which then bind himself?” (Mackie, J. L. 1955. Evil and omnipotence. Mind 64 (254): 200-212. Available on web.). This is a more generalized version of the Omnipotence Paradox, which usually asks: can God create a stone he cannot lift? Therefore, the paradox can be viewed as an argument attempting to show that omnipotence is incoherent in and of itself. The argument attempts to accomplish this by dividing omnipotence into two components, which I call functional and physical. Functional omnipotence is the capacity to will anything whilst physical omnipotence is the capacity to do anything. Therefore, the argument attempts to show that it is possible that God could will something he cannot do, in Mackie’s case, will something that he cannot control or in the general case, will the existence of a stone so heavy that he cannot complete the particular task of lifting it.
Another route such an atheist takes is the attempt to show that any given attributes of God are irreconcilable.
The combination of omnipotence and omniscience have received a great deal of attention. To possess all knowledge, for instance, would include knowing all of the particular ways in which one will exercise one’s power, or all of the decisions that one will make, or all of the decisions that one has made in the past. But knowing any of those entails that the known proposition is true. So does God have the power to act in some fashion that he has not foreseen, or differently than he already has without compromising his omniscience? It has also been argued that God cannot be both unsurpassably good and free.McCormick, Ibid.
Another route available to such an atheist is to argue that we have not been offered an adequate concept of god (see Smart, J.J.C. “Atheism and Agnosticism”. Stanford Encyclopedia of Philosophy. 9 Mar 2004. Web. 21 Dec 2014.). Concepts of god are often relative to this or that religion or subjective to this or that individual. Such concepts often do not agree with one another.
Perhaps the final route such an atheist can take is to argue that the failure of theistic arguments entails atheism. In other words, since arguments for God fail, it is reasonable to hold that god does not exist. Such an atheist, for example, will argue that since the Kalam Cosmological Argument fails to prove that God created the universe, we should believe that such an agent did not create the universe. Alternatively, she will argue that since the Ontological Argument fails to show the existence of a necessary being, this being is instead impossible. Whether or not these arguments hold are of no interest at the time. This is, however, how such an atheist will proceed.
An atheist operating under inductive atheology has several possible approaches. Whether or not one can prove a negative is too tangential a topic to cover here, but assuming it’s possible, one could offer Michael Martin’s argument:
P1 [A]ll the available evidence used to support the view that X exists is shown to be inadequate; and
P2 X is the sort of entity that, if X exists, then there is a presumption that would be evidence adequate to support the view that X exists; and
P3 this presumption has not been defeated although serious efforts have been made to do so; and
P4 the area where evidence would appear, if there were any, has been comprehensively examined; and
P5 there are no acceptable beneficial reasons to believe that X exists.Martin, Michael, 1990. Atheism: A Philosophical Justification. Philadelphia: Temple University Press, 1990.
What makes this argument inductive is P3 and P4. P3 and P4 hold hitherto and thus, there is the tacit assumption that they will hold going forward. In other words, that the future will resemble the past.
Naturalism is another argument available to an atheist operating under inductive atheology. This is, in fact, the prevalent approach among modern day atheists. Atheists may disagree on the details and therefore, espouse different sorts of naturalism. However, the more prominent forms are metaphysical and methodological. Methodological naturalism has two primary forms: constructive and deflationary. Deflationary is based on–not exclusively–the Natural Ontological Attitude (NOA). Arthur Fine describes it as follows:
I certainly trust the evidence of my senses, on the whole with regard to the existence and features of everyday objects. And I have similar confidence in the “cheek, double-check, check, tripe-check” of scientific investigation…So if scientists tell me that there really are molecules and atoms, and…who knows maybe even quarks, then so be it. I trust them and, thus, must accept that there really are such things with their attendant properties and relations.Arthur Fine as quoted in Ritchie, Jack. Understanding Naturalism. Stocksfield, England: Acumen, 2008. 97. Print.
NOA is an alternative to scientific realism and anti-realism. “Both realism and anti-realism add an unwanted philosophical gloss to science” (Ibid.). Therefore, the position neither agrees with scientific realism nor anti-realism. At first glance, NOA may sound exactly like scientific realism, but there are key differences that should be considered (e.g. the correspondence theory of truth doesn’t factor into Fine’s NOA). Constructive naturalism differs from NOA because it “involves commitment to a definite method for resolving ontological matters” (Ibid.).Such a naturalist may make use of, for example, Quine’s Naturalized Epistemology.
Metaphysical naturalism absorbs methodological naturalism. The view could be defined as follows:
Metaphysical naturalism seeks to explain every feature of our reality through only natural entities and causes, without the need of god(s) or the supernatural in any part of one’s worldview and life philosophy. In other words, a “big picture” explanation of reality can be reached without any appeal to religion, making religions such as Christianity unnecessary and extraneous to answering the big questions in life.Ferguson, Matthew. “Thinking about the ‘Metaphysics’ in Metaphysical Naturalism”. Civitas Humana. 26 Apr 2014. Web. 21 Dec 2014.
Metaphysical naturalism is a robust worldview that often requires lengthy elucidation. This has been done by, for example, Richard Carrier who states:
[I]f you want to know what we believe on almost any subject, you need merely read authoritative works on science and history–which means, first, college-level textbooks of good quality and, second, all the other literature on which their contents are based. The vast bulk of what you find there we believe in. The evidence and reason for those beliefs is presented in such works and need not be repeated…Carrier, Richard. Sense and Goodness without God: A Defense of Metaphysical Naturalism. Bloomington, Ind.: Authorhouse, 2005. 67. Print.
Where such authorities are silent, metaphysical naturalism is capable of providing possible answers. Take, for instance, consciousness. Metaphysical naturalism can offer cogent explanations within the physicalist framework. For instance, with respect to consciousness, some naturalists have offered some version of supervenience. On fallibilism, an atheist can argue that a theist has come to a given conclusion because he hasn’t considered all the relevant evidence (McCormick, Ibid.). In fact, part of this attitude plays a role in discussions between theists and atheists. Theists, generally speaking, make it quite obvious that they are not aware of all of the relevant evidence. William Lane Craig, for example, employs a perfunctory or selective grasp of cosmology in order to support his KCA. It is reasonable to conclude that if he were aware of all of the evidence or if he did not omit counter-evidence, his conclusion would be different. Unfortunately, this might be too generous. Craig has been made aware of the evidence and regardless of the fact, he still chooses to endorse the KCA. So in some cases, it is not just that a theist’s knowledge is fallible, but it is that they disregard the fact and do not care to correct it. Even worse, apologists are in the habit of omitting evidence to the contrary.
Lastly, the definition “lack of belief in gods” is inadequate because it alludes to everyday beliefs. It is correct to say I lack or do not have the belief that Jesus died for my sins and resurrected three days later, and then ascended to the right hand of the Father where he now intercedes on my behalf. Religious beliefs of this sort are not properly epistemic beliefs, which are “the attitude[s] we have, roughly, whenever we take something to be the case or regard it as true” (Schwitzgebel, Eric. “Belief”. Stanford Encyclopedia of Philosophy. 2019. Web.). Atheists, therefore, have the epistemic belief that the available evidence makes it much more probable than not that there are no gods or spiritual entities whatsoever. Naturalism, whether some of us like it or not, is a framework that has imposed itself on us. Even in cases where we assume supernatural or paranormal explanations, thorough investigation renders a much more mundane explanation. For some people, it is difficult to accept that the world is not fantastical. Severed limbs do not regenerate in the name of Jesus, people do not rise from the dead when a spell is invoked, and our ancestors do not protect us from physical harm. Thorough investigations only yield naturalistic, reproducible explanations. So when someone proclaims a belief that does not speak to knowledge or truth, but rather, faith, I can definitely say I do not share or that I lack that belief. Now when speaking of properly epistemic beliefs, I have the attitude that atheism is the case; atheism is true in that the various claims of religion do not hold up to scrutiny and that moreover, gods are entirely absent in the scope of all of our explanations. In other words, star formation, planet formation, the arrangement of the earliest, simplest metabolisms, the evolution of species, and ultimately, every model of the universe’s origin do not require a god in order to make sense.
When atheism is spelled out in this much detail, detractors are given no room to disingenuously offer a definition they prefer, one that allows them to malign atheists and misrepresent what they stand for. The label of atheism is futile. The definition or perhaps better said, the practice clearly spells out what it is that I stand for. The same applies to naturalism. The label no longer applies. Instead, I prefer to make explicit what I mean by it. Kai Nielsen explains the intimate connection between atheism and naturalism best:
Religions, whether theisms or not, are belief-systems (though this is not all they are) which involve belief in spiritual realities. Even Buddhism, which has neither God nor worship, has a belief in what Buddhists take to be spiritual realities and this is incompatible with naturalism as is theism as well, which, at least as usually understood, is a form of supernaturalism. Naturalism, where consistent, is an atheism.Nielsen, Kai. Naturalism and Religion. Amherst, N.Y.: Prometheus, 2001. 30. Print.
The Fourth Wave may be the most powerful wave yet, but a glaring issue limits its power: there are people who not only misunderstand feminism, but also either stand against feminism or misrepresent feminism. The former and the latter are more related than one realizes. Those who misrepresent feminism are very often responsible for those who stand against it. Some Christians and Muslims believe that women are inferior to men and will therefore oppose feminism by default, but there are anti-feminists who do not have religious reasons for opposing feminism. Their reasons are based on the misunderstandings of self-proclaimed feminists.
To set feminism straight, a return to the basics is required. Once the different schools of feminism are made explicit, misunderstanding should be quelled. Misunderstanding occurs due to oversimplification of the thought of one school or another. I agree with Richard Carrier, who stated that, “Feminism is often badly understood by people who don’t study it well or don’t read widely among contemporary feminist authors” (Carrier, Richard. “A Primer on Fourth Wave Feminism”. Freethought Blogs. 5 Apr 2015. Web. 8 Apr 2015.). A successful movement, of course, has to move against some form of oppression or move toward some end, but it also has to stop and gather its fugitives. It, in other words, should not exclude people who want to identify with it. However, it should be responsible for ensuring that its members understand the movement. It is responsible for its reputation and since the reputation of the movement is based on its members, cohesion and continuity are a must. We are in a digital age in where people listen to someone on a YouTube channel or a blogger in the blogosphere. It is a readily accessible form of media. It is often short and sweet when compared to a book, so the more learned and educated in a movement have to stop to protect the movement from misunderstanding and mischaracterization. To do this, one must gather the fugitives, and to accomplish this, they have to be shown where they have gone wrong. They need to be corrected. Often what is needed is a return to the basics.
Fugitives are the people anti-feminists get these ideas from, young girls who are themselves anti-feminists or who identify a feminists and confess to things that are not at all in keeping with the movement: that feminists hate men; that feminists want to exclude them; that feminists seek female dominance and perhaps a matriarchy; that feminists are looking to devalue masculine attributes; that feminists ignore the effects the patriarchy has on men and that they, in fact, ignore men’s issues across the board. These ideas are not true to feminism, but there’s still the question as to why people think they are. Mackay has a succinct summary of feminism and not surprisingly, she alludes to common misconceptions:
Feminism is one of the oldest and most powerful social movements in history; it is a revolutionary movement, and that means change. There is so much wrong with the present system that we can’t just tinker round the edges, we need to start again; our end point cannot be equality in an unequal world. This is also the reason why feminism is not struggling to simply reverse the present power relationship and put women in charge instead of men (though this is a common myth about feminist politics). Feminism is about change, not a changing of the guard.Mackay, Finn. “Radical Feminism: Feminist Activism in Movement”. Times Higher Education. 19 Feb 2015. Web. 8 Apr 2015.
What kind of change is the label of feminism about? Feminism concerns securing equality for women. Women should have the same opportunities men have. Women should have the same rights men have. Women should be respected in their careers the way men are; they should be paid equally. There should be no sex-based differences in academia, the workplace, at home, or anywhere else. When this is spelled out, it is an uncontroversial perspective. There should be no reason for anyone to oppose the affirmation that women should be equal to men.
IV. Black Lives Matter
Likewise, there should be no opposition at all when I say that Black people and minorities, more generally, should be equal to Whites. There is nothing wrong with saying that if a Black man commits a crime or fails to comply with police, he should not be gunned down. White men have committed crimes on a much larger scale and were escorted away in handcuffs. White men do not have to worry about police officers kneeling on their necks or shooting 41 rounds at them. Timothy McVeigh murdered 168 people, including 19 children, in an act of domestic terrorism, and he walked away with his life (Gumbel, Andrew. “Oklahoma City bombing: 20 years later, key questions remain unanswered”. Guardian. 13 Apr 2015. Web.). That is because he was given the right to a fair trail. In this country, a Black man selling loose cigarettes on a corner can be the victim of extrajudicial execution. There is nothing controversial about saying that even the life of an accused Black criminal matters. Innocent until proven guilty applies to Black people or at least, it should apply to Black people.
The same applies to Asian Americans, who have recently become the target of hate crimes across the country. Implicit here is that I am opposed to anyone who endorses stereotypes about ethnic groups. So when the former President joked about the “Kung Flu” and blamed China repeatedly for the COVID-19 outbreak, that was one of the many reasons I opposed him, his administration, and his supporters. It is absurd to me that right-wingers in America are roundly opposed to racial equality. They are also opposed to women securing equality. There is a sense in which my political opponents are wholly aware of what these labels mean and yet, they routinely choose to ignore the definitions, no matter how clearly they are explained. It is not any lack of clarity or sense on my part, but rather an obstinate decision to oppose progress of this sort at every turn. Political affiliation should not keep anyone from accepting my definitions or identifying with them. If your political party prohibits you from even seeing the need for racial equality, abandon the party or admit to having abandoned your moral integrity. There are no two ways about it.
In the past, I have used this term and I have done so to differentiate myself from Democrats. I am not a Centrist, a sycophant who condones incompetence and corruption on both sides while pretending that they are both exemplary. Neither political party in the United States is morally admirable. While it is the case that Democrats are marginally better, there is still a lot that they get wrong, hence my anti-Democratic, anti-Capitalist stances. I do not support the American idea of Democracy because, like Mbembe, I recognize that it has a nocturnal body: colonialism and every human rights violation that has followed from it from slavery to the Jim Crow era to mass incarceration of Blacks after a fabricated crack-cocaine epidemic. The United States is a hegemony, a pseudo-Empire precisely because it destabilizes entire regions by rightfully overthrowing despots and making the critical mistake of leaving a power vacuum in their place. Terrorist factions are just a small part of this country reaping what it sowed, but I digress.
Proponents of Capitalism are enamored with the idea of Capitalism. They, however, ignore the reality of it. Inequality the world over is perpetuated by Western ideas and interference. In the year that COVID-19 has wreaked havoc in the United States, workers have lost over $3.7 trillion to date while the wealth of top billionaires has increased by $3.9 trillion. This can be seen as one of the largest redistributions of wealth in history (see here and here). A lot more can be said about Capitalism, perhaps in a separate post for another day. The point I am making now is that the labels of Black Lives Matter, feminist, anti-Capitalist, and the like do not necessarily pertain to Far Left politics. Once these labels are made explicit, in that one makes clear what they mean in practice, it should strike anyone as absurd to be diametrically opposed to these positions.
That leaves open the question as to why people on the right see these positions as fundamentally opposed to their brand of politics. Again, if your political party imposes these discriminatory and even racist views on you, it is good sign that you should renounce it. There are ways to be fiscally conservative, a proponent of small government, and so on without subscribing to views that promote racial, gender, and wealth inequality. I fail to see how what I have had outlined is unclear or nonsensical. The isms, once unpacked, should not be as controversial. This is why I prefer stating my positions clearly, so that there is no room for misconstruing, misrepresenting, straw manning, and so on. There is, in my book, a difference between an opponent and an enemy. The enmity I reserve for my enemies has everything to do with the fact that they think their ignorance is better than my knowledge, their apathy superior to my empathy, their desire to oppress groups they dislike equal to my desire for equality. Opponents, by contrast, can have their minds changed. The omission of relevant facts is not the same as ignorance. My enemies intend to ignore that which disagrees with or defeats their views and more importantly, they intend to cause harm to people like myself, so they do so by weaponizing their right to vote to further marginalized groups they want to harm. Then they pretend to be innocent because they are not drawing a firearm. They might as well. Voting for a candidate that does not care about the plights of minorities, women, non-Christians, etc. is a deliberate attempt to harm these groups. You are not innocent.
Ultimately, labels in and of themselves are futile. We should do away with labels and instead flesh out what we stand for. This leaves little room for error and leaves our enemies fully exposed. This is not to say that people cannot disagree with atheism and naturalism, for instance. They are more than welcome to. What this does mean is that they cannot make the vacuous claim that I suppress God in my unrighteousness or that I hate God or that I choose to not believe because I prefer to indulge sinful concupiscence. These are comfortable things Christians say to avoid the fact that people have good reasons for not believing in God. My robust descriptions of atheism and naturalism leave no room for speculation of the sort. It gives them no space at all to go with a definition that allows them to slander people like myself. Labels do not accomplish this. Fuller descriptions of what is meant by a label go much further. Let us abandon our labels and instead, describe in greater detail what we stand for.
What Is Anti-Natalism Good For?
By R.N. Carmona
Skepticism that results from the bias of the skin over one’s eyes is unhealthy. When considering whether skepticism of a view is healthy, what I consider is systematization. In other words, I consider how well a given view coheres with other views one holds. Philosophy is the impetus of systematization because when reasoning, one is to avoid fallacies and cognitive biases, or at least, that is the hope. Unfortunately, I find that there are views, even in philosophy, that put a great deal of stress on making an individual’s philosophy systematic. In truth, I am not so sure most people who fancy themselves philosophers even care or they hold incongruous views with a sort of negligence with regards to whether or not the positions cohere with one another.
Anti-natalism is precisely one of these positions that has fatal issues as far as its coherence with other views. Even more fatal is its allegiance to undeniable implications, some that have been exhausted for over a decade and others that I intend to point out. After outlining David Benatar’s arguments and Christopher Belshaw’s argument for anti-natalism, I will demonstrate the number of ways in which it fails to cohere with other positions an individual might hold.
Arguments For Anti-Natalism
Benatar offers two arguments for anti-natalism: 1) if one’s daughter were to suffer even a pin-prick, then procreation is wrong, the happiness and pleasure that she would have experienced had she been born notwithstanding; 2) despite the accumulated good she might experience, the good is outstripped by the bad (see Benatar, David. “Why it is better never to come into existence.” American Philosophical Quarterly, vol. 34, no. 3, 1997 and Benatar, David. Better Never to Have Been: The Harm of Coming into Existence. New York: Oxford University Press, 2006. Print.). His rationale is that “the absence of pain is good, i.e., better than its presence, with regard to one who could have existed but in fact never will. In addition, the absence of pleasure is not bad, in the sense of no worse than its presence, unless there is someone who exists and would have been deprived of it” (Metz, Thaddeus. Contemporary Anti-Natalism, Featuring Benatar’s Better Never to Have Been. South African Journal of Philosophy 31 (1):1-9., 2012).
Belshaw offers a different argument in where he tries to avoid a fatal implication already present in Benatar’s arguments. Metz summarizes it as follows:
Belshaw suggests that anti-natalism follows from the principle that is wrong to exploit the misfortunes of others, specifically, human babies. The lives of babies, Belshaw argues, are not qualitatively different from those of animals such as rabbits and sheep, where these beings lack an awareness of themselves over time, or at least a very sophisticated one. Instead, they tend to be ‘caught in the moment’, meaning that, for them, a later pleasure cannot compensate for a present pain. Although we might want to keep an animal alive and hence be willing to let it suffer now in the expectation that it will be happy down the road, Belshaw maintains that, from the perspective of the animal’s welfare, it would be better for it to die painlessly than to undergo the burden. And if it would be better for such an animal to die painlessly rather than face any harm, the same is true for babies, whose mental states are more or less the same and who are bound to suffer from hunger, colic, gastrointestinal discomfort, emotional distress, etc. (Ibid., 7)
With both arguments clearly stated, we can now turn to the litany of problems anti-natalism has. First and foremost, we will go through a systematic exercise. We will imagine adopting anti-natalism while subscribing also to other prominent perspectives. After that, the implications of anti-natalism will be made more clear. Finally, I will show that despite Belshaw’s Kantian language, his new argument in favor of anti-natalism misses the mark and is actually not in keeping with neo-Kantian ethics.
The Systematic Exercise and The Fatal Implications Of Anti-Natalism
To reiterate, a systemic exercise can be thought of in the following way. Imagine a collector of puzzles who is not the most organized person. He puts the puzzles together meticulously, often spending hours on them, and even frames the ones he finds aesthetically pleasing. The ones that do not appeal to him as much are partially taken apart and put back in the box. Sometimes, he does not notice when pieces hit the ground and so, over time, pieces from one puzzle end up in the wrong box. A philosopher, apart from ensuring that his philosophy is one of example, in that it is one that he is able to live by, should ensure that his views fit together like pieces of a puzzle. It is often the case that people have incongruous views. What is worse is that some people are fully aware of the dissonance and choose to leave it unaddressed. The point of a systematic exercise, then, is to ensure that the your pieces fit together like a puzzle.
With this in mind, we can now adopt anti-natalism in our philosophy. We can then ask whether it coheres with a given view we are already subscribed to. To my mind, there is no viable way for someone to be pro-choice on the issue of abortion and an anti-natalist. As Benatar and Belshaw have made clear, they have no intention of resigning their view to silence. They very much intend to convince other people that it is wrong to have children. Invariably, therefore, it is their intention to persuade all women not to have children. They, therefore, cannot claim to be pro-choice on the issue of abortion and by extension, any form of birth control. Benatar and Belshaw must argue that all women should avoid pregnancy at all costs.
From this, we can see a fatal implication that has already cropped up in the literature. Anti-natalism implies pro-mortalism, which implies the extinction of the human species. This is what Belshaw is looking to avoid in his argument. Metz states that “Belshaw points out that, although a future good cannot make up for a present bad for a being unaware of its future, it can do so for a being that is aware of its future, namely, a person” (Ibid.). What a person maintains is an optimism that their circumstances will improve. This is not tantamount to actually knowing the future. In fact, no one knows whether they currently have a terminal illness like pancreatic cancer. By the time the symptoms drive one to the hospital, the cancer is likely already in its later stages, in where the chances of survival have dramatically decreased. While one may have it in their heads that their circumstances are bound to improve, it is also likely that they are going to end up worse than anticipated. Babies clearly cannot know their own futures and parents, even if they were to extrapolate from their own experiences, cannot predict that their child’s life will improve beyond gastrointestinal discomfort and emotional distress. Setting aside that not all babies suffer from colic and the lives of all babies are not bogged down by the sort of helpless suffering Belshaw has in mind, he does not avoid the pitfall of pro-mortalism. To add insult to injury, his argument implies a very specific pro-mortalism, namely infanticide.
Briefly, pro-mortalism is the view that if one’s goal is to prevent the suffering of any given individual, then one should ethically kill this individual or put another way, to prevent the suffering of humanity, it is ethical to kill all of humanity. So even if one is too squeamish about pushing an overweight man onto the tracks to save five other people from an oncoming train, it would appear that anti-natalists are just fine with pulling a lever to meet the same end. In other words, while anti-natalists certainly will not go as far as creating a super virus that is guaranteed to kill us all, they are content with prescribing an equally lethal pill that will ensure the same consequence. This is precisely why Belshaw’s argument is not Kantian in spirit. We will circle back around to this shortly.
Continuing on with our systematic exercise, imagine now that you are adopting anti-natalism, but you are a self-described vegan and environmentalist. If an anti-natalist is committed, by implication, to pro-mortalism, then they are in favor of birth control for animals that understand their own suffering and the suffering of other individuals. This means that our favorite pets, cats and dogs, are to be spayed and neutered across the board. This also means that the very animals exploited by the meat industry should be marched to the ultimate slaughter, extinction. It follows, therefore, that one cannot be an anti-natalist and a vegan. Environmentalism is harder to see, but we usually care about deforestation, warming oceans, and so on. The reason for this is because human activity is having detrimental effects on habits that belong to, for instance, polar bears, the great apes, and cetaceans. Anti-natalism would entail the extinction of these higher mammals as well because they no doubt comprehend and even reflect upon their own suffering.
In the same vein, anti-natalism would imply suicide. If the goal now is to prevent your own potential suffering, then you should kill yourself. This is ultimately why I cannot make this view cohere with my neo-Kantian bents. I cannot, from the seat of my own existence, interfere with the will of other ends who see fit to bring children into existence. Inherent in the idea of exploitation is any attempt to dissuade someone from something they want to do, especially if their action harms no one else. While life definitely offers a bundle of experiences that are evaluated as bad, it also offers experiences that are good. To say that it is better for someone to never have existed because pain is bad, despite no one being here to experience it, smacks of unsubstantiated idealism. I can ready a retort: pleasure is good, despite no one being here to experience it. It is inconsistent to idealize a thesis but not its antithesis. It is either that both pain and pleasure exist without a person to experience and evaluate them or that they only exist in a conscious biological being that has physical and psycho-emotional ways to experience pain, and a mind through which it evaluates them and puts them into perspective. The latter is more cogent.
Now, to the charge that I have to be a utilitarian to make an argument concerning the evaluative weights of good and bad in a person’s life; I think it misses the mark. The argument is utilitarian in character, but not ultimately because it does not extend to other persons. I am not saying that if an outsourced factory full of underpaid, outsourced workers leads to the production of expensive phones that will make millions of people happy, then the suffering of the relatively fewer workers is justified, and that in light of this, the practice of exploitative outsourcing should continue. What I am saying is that whether a person decides their life is worth living is entirely their judgment call and that if they choose to assess the value of their life by weighing good versus bad experiences, it is a typical and valid form of assessment. The view is ultimately Kantian because if I recognize this rational being as an end in themselves, and not a means, then their evaluative judgment has to be suitable for their purposes. Insofar as they are not intentionally harming other persons in the process, their choices are entirely theirs to make. I will set aside collateral harm as the result of one’s choice to get euthanized. Like suicide, euthanasia is a complex issue, but I think with respect to suffering, it is better for a family to suffer the loss of their loved one than to see their loved one in a great deal of incessant and tortuous pain. In any case, if upon completing their assessment they decide that they are fit to raise a child and then pursue having one, and they make this decision on the basis that their child can have a life equal to or better than the one they have led, it is not my place to interfere with their choice. This is the true position of a Kantian. Belshaw misses the mark by a wide margin.
The following questions are in order. Why have Benatar and Belshaw put so much weight on suffering? What has driven them to grossly overstate the amount of suffering an individual experiences? This is why I think anti-natalism is fatalistic and ultimately, defeatist. When considering the scourge of poverty, proliferated by restrictive abortion policies, despotism, Capitalist exploitation, and so on, it is easy to resign oneself to the idea that maybe we are better off not having children at all. It is easier still to feel hopelessly small and powerless to effect real change. If we had no way to address suffering, then perhaps anti-natalists would be right. What lies before us, then, are two pills. On the one hand, the anti-natalist is offering a pill that works very much like a slow-working but lethal venom. Take it and humanity is doomed to extinction; higher mammals and other cognitively advanced animals, e.g. ravens and eagles, are also doomed to extinction. On the other hand, the pill of the pro-natalist is the promise of human flourishing by way of reducing suffering. It is better to raise awareness of the myriad problems we face as a species, so that we can come together to articulate, plan, and implement working solutions. With the systematic exercise in mind, it should be obvious that anti-natalism does not cohere with humanism.
To review, anti-natalism is incongruous with veganism, environmentalism, humanism, Kantian ethics, and pro-choice politics. If one subscribes to any of these views, one cannot subscribe to anti-natalism without significant difficulties. The most immediate issue, apart from being defeatist with respect to the problems we face as a species, is that the anti-natalist has succumbed to base individualism. Anti-natalism, therefore, does not cohere with collectivism. In other words, Kant does not speak of one rational being and one end in itself, but ends in themselves and rational beings. It is clear that he is approaching ethics with others in mind as opposed to himself, so again, to think that you have the right to interfere in a person’s decision to procreate is a form of exploitation because in order to convince someone of something that does not benefit them, you have to exploit the fact that they are gullible or, in other words, psychologically weaker than yourself. You have to see them as someone you can manipulate into believing something that is, in the end, ineluctably fatalistic. The thinking goes that even if humanity dodges every bullet, it ultimately will not survive the heat death of the universe. But for us very finite beings, with lifespans of 80 or so years, the prospect of billions of more years for our species is like an eternity. Anti-natalists have no right to prematurely take that from us just because they have given up on offering resolutions for the vast amounts of human suffering in our world.
That is ultimately the main problem stemming from anti-natalism’s incongruity with collectivism. Convincing everyone, everywhere to not have children will be to guarantee an increase in suffering the closer and closer we get to extinction, suffering that would have been avoided had their been just a few more farmers, a few more doctors, a few more people to listen to someone about their mental health struggles, and so on. What you are ultimately taking away is every chance the living will have to meet someone who will add enormous value to their lives. This can be a cutting edge scientist or engineer who solves a longstanding problem, like the incapacity for us to regrow severed limbs. Or it can be someone who would have become an incredible friend, partner, child, or parent.
One might now say that some of these arguments sound suspiciously pro-life. Well, the question has never been whether someone who is pro-choice values human life. The question has always been whether a fetus’ hypothetical rights override the rights of living, breathing people, specifically the mother and her extant family. The question has always been about whether it is my place to interfere with a woman’s decision to have an abortion. My resolve to not interfere in these decisions does not mean I do not value human life at all. Furthermore, my resolve is informed by the fact that forcing women to bring children into poverty or into a household in where domestic violence is a regular occurrence results in a vicious cycle that benefits parties fully intent on exploiting the poor. There is a reason why the more affluent and educated have significantly less abortions.
More specifically, I am fully aware that I am paraphrasing Don Marquis’ Future-Like-Ours Argument:
The loss of one’s life deprives one of all the experiences, activities, projects, and enjoyments which would otherwise have constituted one’s future. Therefore, killing someone is wrong, primarily because the killing inflicts (one of) the greatest possible losses on the victim. To describe this as the loss of life can be misleading, however. The change in my biological state does not by itself make killing me wrong. The effect of the loss of my biological life is the loss to me of all those activities, projects, experiences, and enjoyments which would otherwise have constituted my future personal life. These activities, projects, experiences, and enjoyments are either valuable for their own sakes or are means to something else that is valuable for its own sake. Some parts of my future are not valued by me now, but will come to be valued by me as I grow older and as my values and capacities change. When I am killed, I am deprived both of what I now value which would have been part of my future personal life, but also what I would come to value. Therefore, when I die, I am deprived of all of the value of my future. Inflicting this loss on me is ultimately what makes killing me wrong. This being the case, it would seem that what makes killing any adult human being prima facie seriously wrong is the loss of his other future.Marquis, Don. “Why Abortion is Immoral”. Journal of Philosophy, Vol. 86, 183-202, 1989.
I do not deny the strength of this argument given that the child in question is not born into poverty or domestic violence and more importantly, that the child’s mother is not giving birth under duress, i.e., giving birth because her government leaves her with no other option. Marquis’ argument has considerable force given that a mother or couple are in good position to raise a child. While it is still ultimately her choice, it would be strange if she did not find other recourses to prevent pregnancy, especially given that she is sufficiently educated and affluent. It will be an instance of a bad choice begetting another bad choice, but even cases like this are outside of my jurisdiction. More importantly, this is all beside the point.
We have now come full circle. Anti-natalism overstates the value of suffering while overlooking the fact that good parents want their children to have better lives than their own. We cannot prevent pin-pricks, paper cuts, fevers, and broken bones, but we can be sure to create happiness that far exceeds the pain they experience; one can therefore, explore whether anti-natalism coheres with Libertarian free will or compatibilism because prima facie, it appears that it is at odds with yet another hallmark assumption in philosophy: humans have free will. The position, aside from failing to agree with a number of views people can have, is fatalistic, defeatist, and anti-naturalist. As a naturalist, I cannot ignore the dissonance inherent in a view that would have me argue against the evolutionary drives of species to survive and pass on their genes. While I am in agreement with ethical reasons to avoid pregnancy, e.g., specifically when one is in poverty, I do not condone telling everyone, everywhere to stop reproducing. A good alternative to reproducing is to adopt children that are currently orphaned. Even with that sort of ethical advice, I am not asking everyone, everywhere to solely adopt children.
Ultimately, anti-natalism is useful for sake of systematic exercises. The view is perfect to demonstrate how a wayward puzzle piece finds its way into the wrong box. It is incumbent on a philosopher to ensure that his views cohere with one another. If not, the dissonance that results from two views in conflict implies that at least one of his views is false. In the end, I think an anti-natalist has to resign to participate in no forms of activism. Feeding the homeless, clothing the naked, aiding the needy, and all humanitarian efforts are just arbitrary ways to extend a life that is, according to the anti-natalist, rife with suffering. It is a defeatist, nihilistic, fatalistic position that cannot be made to fit in any philosopher’s puzzle because it is patently false. Let us relegate anti-natalism to a checkpoint in our history of philosophy books, to the dustbin with other thought experiments. Whatever you do, however, do not allow the venom to be injected into your veins.
In A World Without Atheism
By R.N. Carmona
“If God really existed, it would be necessary to abolish Him.”Bakunin, Mikhail. God and State. Mineola, NY: Dover Publications, 2012. Print.
What if Christians were right? Imagine if apologetic arguments, the so-called classical proofs of God, held sway. Imagine also that the case for atheism proved untenable. Imagine a world in where the existence of the Christian god is undeniable. Christians do not have to imagine such a world. To them, the world I describe reflects precisely the world we live in. They either believe this and cannot be dissuaded of it or they claim to know that he exists even if they do not exactly understand how it is they know. For others, it is a matter of fervent faith. Whatever the case may be, for the Christian, God indeed exists.
For sake of argument, I am going to agree that we live in a reality perfectly in keeping with what Christians believe. Therefore, for the time being, God exists. Now that I have made this known, I endeavor to learn more about him. I think momentarily about where to acquire this knowledge about God. I want to know as much about him as possible. I do not care so much about what people say about him. Like any real being, there must be a direct way of getting to know him. Christians say quite a lot about prayer, but to spare my knees, I will forgo praying. There has to be another way then.
Even though there are Christians who are not convinced of Sola Scriptura and who do not believe the Bible to be the infallible Word of God, the fact remains that any theologian or apologist I can talk about God with derives what they know or what they think they know from the Bible. It is here that the earliest servants of God made their knowledge of him known to us. This is where I will look. What is even more exciting is that God has revealed to us integral information about his creation, his character, his motivations, and his plan.
In the Christian’s world, we have a word for the position I am now espousing: agnosticism. I do not know that this God exists. Nor do I know that he does not exist. I do not claim any knowledge either way. I am merely interested in this irrefutable case for God’s existence and I want to see if it is possible to get to know him in a more intimate way. My curiosity has led me to the Bible.
Despite Christian claims, Bakunin’s words continue to gnaw at me. What could he possibly mean by this? All I have ever heard is that God is good, merciful, and wants to bless you with life in abundance. He wants to forgive all of your sins, love you, protect you, and aide you in your times of need. So what on Earth is Bakunin on about!?
Since the Bible is the genesis of all knowledge of God, I have made it my mission to read every single word. I am fascinated by Christians who believe it is infallible. It is perfectly written, without fault, lies, or falsehoods, and it contains the very words of God. I wonder about those who profess this belief while having failed to read every word God has written. I will spare everyone the beginning because you are all familiar enough with the story of Adam and Eve. I will just pause to wonder why God would set Adam up for failure. If he did not want Adam to eat from the tree, then why was the tree in the Garden? Perhaps God wanted him to eat from the tree? Well then, why punish him and Eve for doing so? And why would he allow that wily serpent to be in their midst? Surely, God, being omniscient, had to have known that Eve would be powerless to resist the serpent’s deception. And if he saw Adam failing and the cascade of consequences that would follow, why not scrap this plan and start from a reality in where Adam succeeds in obeying him? This is the first, original sin and the reason why I am wretched, the Christian preaches. This just is not fair because who is to say that I would have failed where Adam did. Or you, for that matter! If any one of us would have failed in Adam’s stead, then we were already flawed to begin with. A perfect god created an imperfect man…on purpose.
Oh let’s set this all aside. He is good. He is merciful. He is loving. There will be an explanation for all of this that will help me to make sense of it, surely. I then make my way through Genesis and after Genesis 6 and 7, I am at a loss for words. A family of eight were the only righteous people on the planet!? Please tell me the infants and children were spared. I frantically scour the pages to make sure I am not missing something, but no matter how hard I look, God drowned the entire world except for Noah and his family. He drowned infants and children. He must have because there is just no way everyone on Earth at the time were adults. And aside from the two to seven of a kind spared on the arc, he also drowned every animal. There is something rather odd about the fact that God does not mention plants. I cannot bring myself to understand how they share in our blame.
Collect yourself here, please! Remember, he is good, merciful, loving. There is a reason for all this, I assure you! Enough with the stream of consciousness! If I am writing this now, certainly I have made my way through the entire Bible. That I have! With no hesitation at all, I understand Bakunin now. I cannot be an atheist because this god exists, but it is necessary to disobey, oppose, and ultimately abolish him. I am an advertheist! I stand against God. “Are you mad!?,” yells the Christian. Listen, for just a moment.
At midnight the Lord struck down all the firstborn in the land of Egypt, from the firstborn of Pharaoh who sat on his throne to the firstborn of the captive who was in the dungeon, and all the firstborn of the livestock. And Pharaoh rose up in the night, he and all his servants and all the Egyptians. And there was a great cry in Egypt, for there was not a house where someone was not dead. Exodus 12:29-30
“God has a reason! Your finite mind cannot question the infinite wisdom of God. Just because you’re not privy to why he did this doesn’t give you the right to question God. Who are you to question him!? Where do you get your morals from if not from God?”
So of all the things God could have revealed to us, he decides to leave this a mystery? Does he think so little of me that I would not comprehend a good explanation, assuming there is one, for why he did this? What exactly is the point of telling me this particular story if he isn’t going to address my moral outrage? I have a higher estimation of my own intelligence and I can’t picture modeling human societies after this approach to justice, namely punishing criminals by way of their infants. This does not sit right with me! And it shouldn’t sit right with you! This is why Bakunin said what he said and why I identify as an advertheist. It may be futile to oppose the most powerful being in the universe, but if slaying infants is his way of punishing people who offend him, I don’t want anything to do with this being. And you omitted this truth! You lied to me. You only ever said he was good, merciful, loving, protective, and yet this contradicts that.
“Then if you walk contrary to me and will not listen to me, I will continue striking you, sevenfold for your sins.And I will let loose the wild beasts against you, which shall bereave you of your children and destroy your livestock and make you few in number, so that your roads shall be deserted. Leviticus 26:21-22
“God has a reason!” Let me stop you right there. You’re painfully redundant. Just imagine that you broke the law and police come to your door with a warrant to arrest you. Everything goes as usual: you’re informed as to why you’re being arrested, you’re read your rights, and then you’re handcuffed. Just when you think you’re going to be put into the back of a police car, the officers tell you, “our K9s here are going to now kill your children; this is part of your punishment for breaking the law!” Is this justice? Would it be fair to punish your children, even in the event that you took someone’s life?
Now therefore, kill every male among the little ones, and kill every woman who has known man by lying with him. But all the young girls who have not known man by lying with him keep alive for yourselves. Numbers 31:17-19
“Stop quoting the Qur’an!” No, my friend, this is from the Bible. Go see for yourself. You told me God is omniscient, he knows everything. Clearly, the ancients didn’t make much of what we call pedophilia, but if you want to keep claiming my morals are derived from your god, then how come he seems ignorant of pedophilia? The Ten Commandments say nothing about acting on sexual attraction toward children and God appears to tell the Israelites to keep the young girls as sex slaves. Did he not foresee a time in where pedophilia would be widely regarded as taboo and in where remonstrances against child sex trafficking would be common? Perhaps we are more moral than your god is. This is why you should disobey, oppose, and abolish him. If verses like this continue to show up, I will have no choice but to conclude that God is an evil being.
But if it makes no peace with you, but makes war against you, then you shall besiege it. And when the Lord your God gives it into your hand, you shall put all its males to the sword, but the women and the little ones, the livestock, and everything else in the city, all its spoil, you shall take as plunder for yourselves. And you shall enjoy the spoil of your enemies, which the Lord your God has given you. Deuteronomy 20:12-14
God also seems perfectly okay with rape. You mean to tell me that these women, who were forcibly removed from their homes, and this after their husbands were murdered, consented to sleeping with the very men who murdered their husbands? To add insult to injury, these men are now posing as the fathers of their little ones. In what world does God think this is okay? Why did he exclude from his revelation his justification for these actions? If he were good, merciful, loving, and wanted to spare me from eternal suffering, this would be explained because these verses will turn a lot of people away. I wanted to know God and from what I gather, he is like Hitler, Mussolini, and the despots and tyrants in the annals of history. It was necessary to overthrow and abolish these men. The same must be said of God if there is any good in you.
There are many more verses that show that this god of yours is a vicious being. What do you make of this? If God still speaks to you and reveals things to you, perhaps you can get him to explain himself. Plead with him and get him to make known this great justification you continue to allude to. Or will you now admit that there is no such justification and that it is merely a comfortable rationalization you appeal to in order to suppress doubt?
- Leviticus 26:27–29
- Judges 11:29-40
- 2 Kings 2:23-24
- Isaiah 13:15-16
- Isaiah 14:21
- Ezekiel 5:10
- Ezekiel 9:5-6
- Hosea 9:11-16
- Hosea 13:16
The list goes on and on. It really drives home what Dawkins said about God:
The God of the Old Testament is arguably the most unpleasant character in all fiction: jealous and proud of it; a petty, unjust, unforgiving control-freak; a vindictive, bloodthirsty ethnic cleanser; a misogynistic, homophobic, racist, infanticidal, genocidal, filicidal, pestilential, megalomaniacal, sadomasochistic, capriciously malevolent bully.Dawkins, Richard. The God Delusion. New York: Bantam Books, 2006. Print.
I am grateful that this being does not really exist, but if he did, as the Christian continues to believe, it would be necessary to abolish him. I would live my life in open rebellion to this god, even if it meant losing my life. God is nothing more than a celestial grifter, the Christians his obedient marks who have gone as far as making atrocities legal so that they can carry them out in his name. This is why I am perpetually flabbergasted by their claims to a moral high ground, to a transcendent, objective morality. There is no way one can pretend, let alone honestly say, that they derive their moral knowledge from a being who mandated a penal system based on guilt by paternity/maternity, pedophilia, sex trafficking, rape, infanticide, and genocide. If Christians are not going to conclude that this being does not exist, then it is a moral imperative that they motion to abolish God. I would not offer even the barest obeisance to this being, let alone devote what remains of my life to him. Neither should you.
In Defense of Subjectivism
By R.N. Carmona
The motivations for Christians to reject subjectivism boils down to their tendency to think in binaries. What is also clear is that they are blind to subjectivism in their own circles or they ignore their hypocrisy. They often deride atheists with the charge of subjectivism while failing to see that epistemic subjectivism pervades Christian theology to such a degree that the enterprise has nothing close to a consensus on even the most important matters. Christian theology, indeed Christianity as a whole, is so intoxicated on the elixir of subjectivism that there are a vast number of contradictory theological schools and an even larger number of denominations. For all the talk of objectivism proceeding from God, he has been so notorious at authoring confusion that Christians cannot agree on a number of things: whether there is an elect or whether Jesus died for everyone; whether one can lose their salvation or not; whether or not there is a rapture; whether or not non-Christians can make it to heaven. There are also widespread disagreements on whether babies can be baptized and whether the gifts of the Spirit are still active or if they have ceased. This is to say nothing about the fact that disagreements in the past were resolved by way of violence, exile, and execution. Every now and again, Christians make it clear that they wish they were still able to brutalize, ostracize, or murder the voices of dissent.
When it conveniences them, Christians openly admit that subjectivism is fine, preferring to value their Pastor’s opinion more than the average pew-sitting brother in Christ. Their favorite apologist or theologian’s words take the most precedence. The evidentialists will follow William Lane Craig over a bridge if it came to it while the Aristotelians prefer Edward Feser. Meanwhile, Van Tillians have their own go-to theologians and fideists are sticking to Sola Scriptura and infallibility of the Bible or taking the more complicated route of following after Kierkegaard. In any case, for the Christian in any of these camps, the theology of his camp is so obviously superior to the theologies of the other groups. He can simply assert this with a clear conscience. This is not to give the impression that these schools are mutually exclusive, but in the majority of cases, Christians do not mix and match.
The tacit admission that all opinions are not equal is one that Christians rarely explore. Yet that is precisely the reason why subjectivism appeals to people. Furthermore, this is an appeal that even philosophers recognize. Marcus, a character in Rebecca Goldstein’s Plato at the Googleplex: Why Philosophy Won’t Go Away, states the following:
There’s some ideal algorithm for working it out, for assigning weights to different opinions. Maybe we should give more weight to people who have lived lives that they find gratifying and that others find admirable. And, of course, for this to work the crowd has to be huge; it has to contain all these disparate vantage points, everybody who’s starting from their own chained-up position in the cave. It has to contain, in principle, everybody. I mean, if you’re including just men, or just landowners, or just people above a certain IQ, then the results aren’t going to be robust.Goldstein, Rebecca. Plato at the Googleplex: Why Philosophy won’t Go Away. New York: Pantheon Books, 2014. 105. Print.
Giving more weight to admirable people who have lived satisfying lives is precisely what people tend to do. The issue with that is that admiration should not be our barometer. In moral matters, this works only because moral exemplars set a precedent for others to follow, e.g. Budda, Jesus. Concerning epistemic matters, our tune has to be different. No one takes advice from a mechanic when it comes to their teeth. No one would let the mechanic give them a medical opinion. People turn to experts on such matters. The failure to do so on other fronts traces to beliefs that are integral to someone’s identity; these beliefs are usually religious, but do not have to be as can be observed in people who believe in conspiracy theories, e.g., anti-vaxx. Getting one’s science from a Christian apologist would be ludicrous if Christianity were not so integral to one’s identity. This is the only reason Christians do not consult cosmologists about the origin of the universe because even the proverbial mistrust for science stems from the impression that science is invariably at odds with Christianity. What is at odds with the conclusions of science is Christianity, but I digress.
Kai Nielsen does not see a problem between subjectivism and objectivism in ethics. It is a problem of our own making. While he ultimately concludes that subjectivists have failed to make a philosophical claim that is not either incoherent or false, he thinks subjectivists are on to something. He states:
So far it looks as if ‘Is morality objective or subjective?’ is indeed a pseudoquestion, for ‘All moral claims are subjective’ is either plainly false, in an appropriate sense vacuous or opaque. Where subjectivism is vacuous, ‘There are no objective moral realities’ has no force because given the construction put on ‘moral realities,’ we do not understand what could count as an instance of such a reality.Nielsen, Kai. “Does Ethical Subjectivism Have a Coherent Form?” Philosophy and Phenomenological Research, vol. 35, no. 1, 1974, pp. 93–99. JSTOR, http://www.jstor.org/stable/2106603. Accessed 13 Dec. 2020.
Nielsen goes on to grant that the subjectivist could be saying that it makes no sense to speak of moral realities. If that is the case, then asking for an objective justification of moral claims is akin to demanding a valid inductive inference when one is only willing to accept a deductive one. The Problem of Induction has been identified as pseudoproblem by other philosophers as well, most notably C.S. Peirce who identified all forms of reasoning within one another. Peirce, in other words, equated the three modes of reasoning. The image below makes his equivalence clear:
The Christian objectivist is demanding more than a simple justification of a moral claim. He is demanding a fixed reality on which all moral and epistemic claims rest. This importunate exigency stems from an outmoded foundationalism. Christians have an unresting need for absolute certainty in a claim and so, they settle for verisimilitude rather than accepting that even truth is not fixed. That is not to say that an immoral act was right in the past when it was generally agreed upon. Instead, the intention is to point out that truth is rarely, if ever, static. Given enough time, even a seemingly immutable truth will change or cease to be true. The sunrise has been true for 4.5 billion years. Someday, the Sun will not rise. This sort of relativism is uncontroversial spatiotemporally and may, in fact, underlie the manner in which reality is constituted. Location and time are never fixed and always in flux. Our epistemic positions should follow suit, without controversy. Of course, we do not want our moral positions to look this why, but upon reminding ourselves that all opinions are not equal, we can always remain open to better perspectives.
This is the best hope for subjectivism. Christians might not have the utmost confidence in a subjectivist’s capacity to identify the best opinions, but then, the Christian would have to address their own hypocrisy because it is clear that the same deity cannot be guiding them to one theology while drawing others in disparate directions, unless God himself is drunk on the elixir. Nietzsche believed in the internalization of man, namely the idea that sufficiently realized adults come to internalize external moral authority, primarily one’s parents. At some point in adulthood, the voice of one’s conscience is no longer mom’s or dad’s, but one’s own. Implicit in that is that we can come to question our parent’s choices and even, their values. Likewise, we come to question the decisions and values of our nations, particularly by way of identifying issues in the way our officials govern.
Therefore, if we can internalize authority to this extent, the charge that subjectivists cannot identify better opinions is false. In fact, in my own country, the United States, what prevents widespread acceptance of better opinions are perceived threats to one’s political identity. This is why the Right is so intent on believing that the Left wants to murder babies, take everyone’s guns away, and censor dissent. When a belief or affiliation has become so crucial to one’s identity that neither are questioned, moral progress is stalled. This is precisely what is entailed in the subjectivist position, however: some opinions have no right to be at the table and are of no value at all, and thus, should not be paid mind to. For subjectivism to truly flourish, only the brightest and the best need sit at the table, which should alarm absolutely no one because this is how most of us consent to be governed, except for in cases when the people with less qualified opinions get their way.
In any event, the fear of subjectivism is overstated. As has been made abundantly clear, Christians only take issue with opinions when they are not in keeping with Christianity or even, when those opinions are not in agreement with their specific denomination or theological school. Atheists, by contrast, do not disqualify opinions out of hand. For instance, while the vast majority of Christians continue to worship a vengeful God that will impose post-mortal retributive justice on anyone who did not accept Jesus as Lord and Savior, it is becoming pressingly obvious to most people that retributive justice is quickly approaching obsolescence and that it needs to be supplanted with a rehabilitative and reformative approach. All opinions are not equal and if that is the only thing subjectivism has going for it, it is a lot more than the Christian would like to admit.
Subsuming The Irenaean Theodicy Into Atheism
For starters, I will reiterate what I wrote in my response to Hellenistic Christendom:
Both Irenaeus and Hick systematized human (Libertarian) free will.1 Arguably, there’s an inconsistency in their view of free will because they don’t focus on the origin of the human propensity for evil, i.e., original sin. If one were interested in a systematic reconciliation of the Original Sin Theodicy and Hick’s theodicy, it would be a rather simple task. The only issue would be in assuming that God allowed the Fall because he wanted human beings to ascend to moral perfection. He wanted to give us a choice and of course, a choice isn’t real unless there are alternatives. You can choose to lead an immoral life, to live in sin, or you can, per the Old Testament, keep God’s commandments or, per the New Testament, confess your sins and accept Jesus Christ as your Lord and Savior. This sort of theodicy would run into exegetical issues, however. Human beings do not, on their own will, ascend to moral perfection. According to Ephesians 2:8, “For by grace you have been saved through faith. And this is not your own doing; it is the gift of God.”
Moral perfection or perhaps better put, holiness, isn’t a summit one reaches; it is more like, especially given allusions in the Bible (e.g. Colossians 3), a garment that you are adorned with. So Irenaeus and Hicks failed at this systematization because they forgot that “he saved us, not because of works done by us in righteousness, but according to his own mercy, by the washing of regeneration and renewal of the Holy Spirit” (Titus 3:5). As a person driven by great personal pride, I can see the allure of Irenaeus and Hicks’ point of view; we are essentially Sisyphus, but we succeed at pushing the boulder to the summit! It is, however, not a Christian point of view.
But can it be a naturalistic, atheistic point of view? There’s quite a lot to unpack if one were to entertain the pertinent and yet tangential discussion on determinism and free will. If human beings have free will, it is highly probable that it is not congruous with the Libertarian view, the notion that ceteris paribus, one could choose a different course of action. Suffice to say that a Nietzschean view is more probable: the great person is distinct from the ordinary person and it is through great people that we achieve moral nobility.2
I happen to think that Nietzsche was right in his conclusion though one would be hard pressed to find in his works anything resembling a cogent argument supporting said conclusion. Nietzsche thoroughly explains the difference between great people and the herd and these allusions are present in his treatment of master and slave morality and in his idea of the Übermensch. Nietzsche, however, does not provide us with a road map detailing how a slave becomes a master, how a member of the herd ascends to greatness. In fact, for Nietzsche, it’s not so much an ascent to greatness, but rather a descent, especially given how important suffering and solitude were to him and should be for a great person.
So I want to offer an informal argument because, to my mind, determinism is the wind at the back of every member of the herd. Even absent Irenaeus’ omniscient god, in where it would be hard to reconcile human free will with this deity’s predetermination, on naturalism, there is a sense in which most actions, moral or otherwise, are predetermined. Although I don’t think determinism applies to mundane actions (see here), I think it certainly applies to actions carrying greater consequences and moral implications. So before a person becomes great and strives for moral perfection, one must first become aware of as many determinants as possible, so that in having this awareness, one assumes control of the determinants that would otherwise determine a given decision.
Nietzsche’s great person does not leave the herd by accident, but rather by getting to know the chaos. Nietzsche describes it thus:
Cause and effect: such a duality probably never exists; in truth we are confronted by a continuum out of which we isolate a couple of pieces, just as we perceive motion only as isolated points and then infer it without ever actually seeing it. The suddenness with which many effects stand out misleads us; actually it is sudden only for us. In this moment of sudden- ness there is an infinite number of processes that elude us. An intellect that could see cause and effect as a continuum and a flux and not, as we do, in terms of an arbitrary division and dismemberment, would repudiate the concept of cause and effect and deny all conditionality.3
A great person therefore has the kind of intellect that doesn’t separate and breaks things, and categorizes them as causes and effects. Such a person would see the entire continuum and moreover, their role within that continuum. As such, this individual would not be controlled by cultural norms, societal expectations, religious tenets, and so on. This person would be able to act free from all determinants, assuming a well-placed tumor doesn’t dictate his/her behavior.4
An atheist who subsumes Irenaeus’ theodicy or perhaps more accurately, the thinking that underlies his theodicy, has to be the kind of individual that becomes great. Then s/he is free to pursue moral perfection. In keeping with Sartre’s atheistic existentialism, such an atheist would will meaning for the suffering and evil we see in the world and may take it upon themselves to help others transcend the herd mentality. This thinking is implicit on the Kardashev scale. Michio Kaku, for instance, thinks of the human race as a type 0 civilization, on the cusp of a worldwide language (English), interconnected (the Internet), and technically advanced enough to harness the energy of the planet. It is not, however, a type I civilization capable of harnessing the energy of its star (e.g. Dyson Sphere) or controlling natural disasters like hurricanes and earthquakes.5 Scientists and philosophers alike have entertained the idea that the destiny of humanity is an ascent up the Kardashev scale, but prior to doing so, what’s implied is a moral ascent, for it will take a moral species to disarm its militaries and set aside its sociopolitical and cultural differences.
So while Irenaeus’ theodicy is incongruous with Christian theology, it is not inconsistent with atheism. We do not need a god who wants us to achieve moral perfection. We can very well expect that of ourselves and of one another. Unfortunately, there’s a lot of work to be done both personally and collectively. Assuming Nietzsche was right, greatness is reserved for a select few while mediocrity awaits the herd. Perhaps then what’s needed is the right kind of master so that the subordinates have a good example to follow. I hold that Irenaeus had in mind a noble view of the human species and that regardless of the fact that his view is not in keeping with Christian theology, for an atheist to write off his theodicy either as an ineffective justification of suffering and evil or an interesting heresy is tantamount to tossing the baby out with the bath water. Irenaeus saw the great potential in the human race and he thought it possible that we could, of our own will, achieve moral perfection. It is a noble view that any atheist should adopt; it is probably the view at the heart of humanism. We are truly better without a god!
1 Cramer, David C. “John Hick (1922-2012)”. International Encyclopedia of Philosophy. Web. ND.
2 Anderson, R. Lanier. “Friedrich Nietzsche”. Stanford Encyclopedia of Philosophy. 17 Mar 2017. Web.
3 Kaufmann, Walter. “The Gay Science”. Nietzsche, Friedrich Wilhelm, 1844-1900. The Gay Science; with a Prelude in Rhymes and an Appendix of Songs. New York :Vintage Books, 1974. p. 173.
4 Choi, Charles. “Brain tumour causes uncontrollable paedophilia”. New Scientist. 21 Oct 2002. Web.
5 Creighton, Jolene. “The Kardashev Scale – Type I, II, III, IV & V Civilization”. 19 Jul 2014. Web.
What Game of Thrones Taught Me About God
By R.N. Carmona
Before I express my most current thoughts about the idea of god and where I now stand, it is important to go over exactly what relation the Game of Thrones character Bran Stark has to a common concept of god. Bran Stark, who is currently an entity known as the Three-Eyed Raven, has omniscience as it concerns people and events. It has been shown that he can be touched in the future (when the Night’s King grabbed his arm), manipulate the present (by employing his warg ability), and influence the past (as shown when he called out to a younger version of his father Ned and when young Hodor heard Meera in the present telling present-day Hodor to hold the door). Yet despite his omniscience, he is powerless to prevent the war between the living and the dead, the armies of men and the Night’s King and his army of White Walkers and wights.
In fact, many theories concerning Bran have been circulated. One theory says that Bran Stark is Bran the builder. Bran the builder, legend has it, built the Wall where Jon Snow completed his watch and also Winterfell. Another postulates that Bran is the Lord of Light, the god of the Red Priestesses who reveals future events in fires. According to such theories, Bran reincarnates and lives forever in a repeating loop or he’s ascended to the role of an all-knowing god. Game of Thrones could be a literal time loop in where Bran is trying to prevent a number of catastrophic events like the creation of White Walkers by the Children of the Forest, the Mad King’s holocaust of Westerosi citizens, and the events that have yet to transpire – which may include the deaths of Daenerys and Jon, not to mention every person in Westeros.
Game of Thrones could literally be a story about an omniscient and all-powerful or nigh-all-powerful mystic or god being rendered powerless by chaos theory. In other words, per Littlefinger: “Chaos is a ladder” and only that ladder is real. All else is illusion. In trying to prevent the creation of the White Walkers or the Mad King’s holocaust, Bran unintentionally sets off other horrific events. The prevention of one bad outcome or consequence results in the emergence of a new bad outcome or consequence. Thinking about Bran’s predicament got me thinking about the idea of an omniscient being.
God’s predicament, should one exist, wouldn’t be any different. Preventing a murder on one side of the world only ensures the emergence of a new, unintended one on the other side of the world. If the flapping of a butterfly’s wings results in a derailed train that kills dozens, a god might reason to prevent the flapping of the wings, but in doing so, an unintended volcanic eruption wipes out dozens in a separate location. The idea of omniscience along with omnipotence would ensure that such a being is rendered powerless! Westeros may not work very much like our world; there is after all magic, undead, dragons, and voices speaking from fires. Chaos theory might not feature in Westeros, but it certainly features in our world. A being like the Three-Eyed Raven would have incredible power, but will resign himself to inactivity.
God, should one exist, might have realized this long ago and has thus resigned himself to inactivity and indifference. Omniscience entails foresight and omnipotence entails prevention of what one foresees, but the two powers together would inevitably result in voluntarily powerlessness. In a world of chaos, an order that prevents all evil and all suffering is simply not possible; it is unachievable. Should there be a god, Nietzsche might be best read literally. God is effectively dead. He is a celestial vegetable, eternally inactive upon realizing that he could never achieve a perfect world. I am firmly a post-theist in that I am beyond entertaining the ideas of religion and writing extensively and frequently about such topics. But should there be a god, I would approach it with compassion and pity because despite having all that power, it’s as though it has no power.
A simply corollary might make things clearer. Humans are no doubt limited and finite in their power to prevent unappealing outcomes and consequences. They are equally limited in their capacity to formulate and execute contingency plans. Yet even when one succeeds at preventing one’s business from failure by taking out a sizable loan, there’s now the unintended consequence of realizing several months down the line that an extensive layoff is necessary to turn enough profit to pay off the debt and continue to operate the business. Preventing one bad outcome seems to ensure the emergence of another. Though some regard this study as debunked, the jury is still out on whether extensive gene editing results in hundreds of potentially harmful mutations.
It could be that chaos requires a balancing of the scales and it is only in that balance that order is achieved. God might have done all he could to prevent the abusive childhood of one person only to ensure the emergence of another person’s abusive childhood. The Three-Eyed Raven’s predicament might not be any different from what a god’s would be if it existed. Joan Osborne’s song comes to mind in thinking that perhaps god is essentially one of us. The poor bastard has all that power and can do absolutely nothing with it.
What is Post-Theism?
By R.N. Carmona
Many might be confused by the post-theist label. It does not mean that one is a theist unaffiliated with organized religion. This doesn’t mean one believes in a deity. Post-theism describes an attitude that one is beyond the god question. The atheist label no longer makes sense because the question of god is a settled fact; a god doesn’t exist and never did, so one doesn’t lack belief, but rather proceeds with the knowledge that there’s no god and conducts their life as such.
One no longer dwells on the question or considers the question. Yes, this is compatible with gnostic atheism because it requires knowledge rather than mere non-belief sans knowledge, i.e., agnostic atheism. However, the question of whether a god exists no longer interests the post-theist; it no longer occupies her time in that it’s something she gives no thought to. Religion and belief in god is a relic of human history. So she is as post-atheistic as she is post-theistic.
Post-(a)theism is a stronger position in that it isn’t a proclamation of non-belief or even knowledge of there being no god. It’s a stronger claim: religion was borne out of human ignorance; our lack of scientific knowledge, historical knowledge, philosophical understanding and reasoning, and technological progress resulted in a belief stemming from agency over-detection, among other fallacious conclusions. Religion was the result of primitive thinking, underdeveloped reasoning, and a severe misapprehension of the world we live in.
In many ways we are all post-theistic in that we don’t attribute lightning, tidal waves, strong winds, volcanic eruptions, and earthquakes to the wrath of a god. We moved passed polytheistic explanations of natural phenomena and remain only with the palpably silly idea that a god created the universe and world. The post-theist gets to a point where those notions are as ridiculous as the idea that Zeus launches every lightning bolt everywhere – including on planets like Jupiter. If one is to learn about causation, the dispositions of material objects, and the universe, one will see that these do not allow for such an explanation; never mind that god is a human projection, a way of seeing our own image even behind phenomena we can’t even begin to control.
God is the name of an idealized human, infinite in every domain we are finite in: infinitely knowledgeable, powerful, moral, and good; every one of us will die and yet god is considered eternal. God is the name of human naiveté and arrogance, the notion that the creator of the universe must be a perfect version of ourselves. God is the name of the lack of imagination of our ancestors. If anything, imagination hasn’t discovered a super-human controlling and governing the universe; imagination has discovered natural forces that move celestial bodies and oversee their formation; imagination has scaled down the universe to previously incomprehensible small scales; imagination has proven once and for all that the universe is probabilistic, that chance rather than agency is more prevalent in the universe. Imagination has shown that the idea of god was borne from a lack of creativity rather than masterful ingenuity. Whether you like it or not, we are beyond the need for god as ultimate explanation or temporary placeholder; we are beyond the question of whether one exists. This is the age of post-theism.
The Injustice of Tithing and the Anti-Tithe
By R.N. Carmona
In reading Peter Singer’s Famine, Affluence, and Morality, I came across the bit in where he mentions that he and his wife donate 10 percent of their gross income to Oxfam. I was at first astounded by that figure, but 10 percent sounded all too familiar, so that got me thinking. 10 percent is precisely how much a tithe is in church. You’re advised to give 10 percent of your gross income to the church. This will of course pay the church’s rent and thus, keep the doors open, but it will also buy furniture and fixtures, pay for repairs and maintenance, and, in the best case scenario for the church leader, line the minister’s pockets.
Singer argues that if everyone gave in accordance to his utility margin – a threshold at which you give just enough so that you don’t increase your own suffering and the suffering of your kin – one would not only be leading an ethical life, but one would also be helping to alleviate poverty on a global scale and feed starving children. To help bolster his case, he quotes Aquinas who states:
Therefore the division and appropriation of property, which proceeds from human law, must not hinder the satisfaction of man’s necessity from such goods. Equally, whatever a man has in superabundance is owed, of natural right, to the poor for their sustenance. So Ambrosius says, and it is also to be found in the Decretum Gratiani: “The bread which you withhold belongs to the hungry; the clothing you shut away, to the naked; and the money you bury in the earth is the redemption and freedom of the penniless.
Leave it to a thinker greatly admired by Protestants and Catholics alike to make a case against tithing, not to mention the excessive and elaborate riches of the Catholic church. Surely, a Catholic apologist will not fail to mention that the Catholic church can be considered a charitable organization in its own right; this will no doubt be followed by boastful posts like this one, all in an effort to distract from the point being made.
Tithing is an injustice. That churches, organizations that pay no taxes, require its members to give 10 percent of their gross incomes is ludicrous. If instead they were to give 10 percent of their incomes to charities that can be trusted (e.g., UNICEF, American Cancer Society), they would do more to help others. The tithe does nothing but what I mentioned earlier: keep the doors open, pay for expenses, and line the minister’s pocket. To the believer, it also opens up the windows of heaven for a blessed abundance. In this also, one can see the basest self-interest that drives the believer. Who cares about the child in the pond when the believer receives his blessing? Who cares about children dying of childhood cancers when above the believer the doors of heaven have opened up? 10 percent of their income means much more for them though if redirected away from the church and toward charitable organizations, it could mean a hell of a lot more to others.
So, to summarize, the believer prefers his invisible, faith-based blessings over the sustenance of others. Certainly a good number of believers will mention feeding the homeless, coat drives, and the like, but fail to mention that, at best, such activities happen once a week or once a month and this, at convenient times of the year. The believer also prefers to keep his community church’s doors open over the well-being of others, especially them in foreign countries. Singer touches on this as well, as people in general tend to believe proximity affects whether or not an act has moral significance. Add to that that bystander effect becomes more pronounced as we are very often not the only people capable of offering help and thus, we often rely on the intuition that one of us among the many will take charge. Sometimes and often with disastrous consequences, no one leaps into action; everyone falls victim to that same flawed intuition.
I’m not interested in exegetical debates about tithing, but it was my belief as a Christian that tithing was not canonical as it related to the New Testament. Yes, it is mentioned explicitly in the Old Testament and it is one of those convenient items dragged out of the barbarism of the Old Testament canon, but it is not advised by neither Jesus nor Paul. Jesus, in Matthew 23:23 mentions tithing, but this is more in condemnation of the Pharisees and not as a principle for his disciples to follow. Paul never explicitly makes mention of it and as I remember discussing with a then “brother” in the church, Paul would seem to advise a “give as much as you can possibly give” sort of principle, a principle of equality as seen in 2 Corinthians 8:13-15. Given this, there is a sense in which tithing is justified by ministers as means to keep the church open and as means to expand, as is common in Protestant denominations in New York. Tithing is unjust in the main because it’s an elaborate deception preached to the believer as biblical truth. It is unjust furthermore because it would ask a believer to give a significant portion of his post-tax income to an endeavor that is trivial when compared to the plethora of issues people face in the modern world.
With this in mind, I propose the Anti-Tithe. I want to be a leader of many in this movement that compels non-believers and non-Christians to give as much as 10 percent of their income to charitable organizations of their choosing. Now, I am not advising that one give exactly 10 percent. If you cannot donate that much of your income, then don’t. Give 3% or 5% or even 1%; give in accordance with your own situation. I myself cannot afford to go as high as 10 percent. But if you see tithing as unjust and moreover, you see the issues humanity faces and see the need and moral obligation to help those in need, then the Anti-Tithe Movement should make sense. Eventually, I want the movement to lose that identity as I don’t want it tied to the appalling practice of tithing in any way, shape, or form. I do want, at least initially, to contrast it with tithing for sake of winning over believers as well. I want believers to realize that that percentage of income can do far more good! I want them to develop an anti-tithing attitude irregardless of whether they continue to believe as they do.
When Singer wrote his seminal work in 1971, 9 million or so refugees were in crisis in what is today Eastern Pakistan. Today, in the wake of Hurricane Matthew, many Haitians are in need. Many childhood terminal illnesses are harming children across the country and around the world. Many women and children find themselves below the poverty line in the U.S. Syrian refugees are in crisis. Child poverty is still too high for our comfort and about 6 million of the world’s children die before the age of five due to preventable causes like malaria and pneumonia. There are still plenty of problems to solve, plenty of causes to support. The Anti-Tithe Movement is a segue into compelling humanists to live a more ethical life. It is the beginning of a shift in collective consciousness, an increased sense of responsibility and accountability towards others. We may not be accountable to any god, but we have moral obligations to one another, so if you can forgo a new pair of Jordans, a new palette of makeup, or a newer model of the car you favor, and instead give to a cause(s) of your choice, please do. The old childhood mantra of “make the world a better place” comes to mind. The world is our place, so if it isn’t better, it’s our fault. Let us change that.