We have all heard versions of the aphorism, "people believe what they want to believe". That statement is cynical, but not completely false. What people want, what they value, does influence what they choose to believe, and I am no exception. Ultimately most of us center our beliefs on something that, to varying degrees, satisfies and harmonizes with those values and desires. Some people crave salvation, so they seek a god who can save them. Some want inner peace, so they are attracted to a religion that can help them achieve that. Some desire community, so the social aspect of religion is what they focus on. Some value tradition and ritual, and there are plenty of religions that offer those. Many people want certainty and removal of doubt, so they look for an authoritative god who tells them "the answer" and who seems to have a plan for them. Others seek enlightenment, so they practice meditation and transcendence exercises. And still others want to feel that someone or something is watching out for them, so they believe in angels and a caring deity. What people want guides their very rational search for a god that works for them. As Hume said, "Reason is, and ought only to be the slave of the passions". We use reason and logic as tools to help us achieve what we already want. This doesn't mean that logic is arbitrary or relative, but it does mean that without a starting point of desire, logic can't motivate or move us to action or decision.
So, what do I value, what do I want? I don't care about salvation - I never think about it. And I know it sounds crass, but I also don't really care about maximizing my inner peace - I'm suppose I'm basically at an "OK" peace level, neither too anxious nor too relaxed. Sure, I would like to be happier, but (to be brutally frank) I'm not really motivated to work very hard to make that happen. I don't want to be "blissed out", and I don't think a god is going to make me happy, anyway. How about the welfare of others and making the world a better place? Of course, who doesn't want that? But to judge by my actions, I sure don't put much effort into it - no more than most, and less than many, I suppose. I would like to be a "better person" in the sense being more virtuous (in the Aristotelian manner - having more talent, intelligence, courage, humor, wit, kindness, etc). What I want, and what I value (as far as god-focused thoughts go) is to believe true things, and to disbelieve false things. I want to stay firmly footed in reality. It matters to me that my beliefs have a high correspondence to what actually exists and not refer to imaginary entities. I don't like being hoodwinked, and I don't want to be a sap. In other words, I am a hard core Realist. I want to have "justified, true beliefs (I want to believe, for the right reasons, things that are true and which can be shown to be true). Given that, I have considered and rejected the arguments for god's existence, which include these and many others:
- The argument from design is primitive and childish.
- God of the gaps is an embarrassing failure of ignorance.
- Arguments from personal revelation are unbelievable, contradictory, and weak.
- Appeal to consequences arguments are self-serving and irrational.
- There is no need for a god to define values and morality. Plato's "Euthyphro" dialog showed how we know morality without a god showing it to us.
- God as a creator of the universe begs the question, "who created god?". If one is comfortable with "he has always existed" or "he created himself, ex nihilo", I have three responses:
- How could you claim to know how God came into being? No one knows this! You may have faith in an ancient story about god and creation, but that is all.
- If you are comfortable postulating an entity that either springs into existence itself, or which can create itself, then let's just take god out of the equation and say that one of those methods is how the universe was created. Reduce the number of unexplained creations events by one.
- In fact, we don't know exactly how the universe came into being. Of those things we don't know, we are wiser to admit our ignorance rather than invent wild religious claims and "just-so" stories to explain them.
Do I know for a fact, with utter certainty that there is no god? Of course not. For entities of the type people refer to as god, "you can't prove a negative". We can't prove Bigfoot doesn't exist, we can't prove alien abductions don't occur, we can't prove there are no fairies in my garden, we can't prove Russell's teapot is not orbiting the Sun. However, using induction and "inference to best explanation", I have chosen among the available set of possible explanations for my experience in the world, and god is not part of it. The most economical (i.e., parsimonious) explanation, the one requiring the creation of the fewest entities, is that we live in a naturalistic universe, and that the observable universe is all there is. Most importantly, that is the only explanation which is actually supported by testing and evidence. Of course I understand that there is dark energy, dark matter, etc, etc. Depending on your definition of "observable", you can't really see these things. But we know they exist because we see their impact and how they interact with the rest of the universe. But god didn't show us those things - we found them ourselves without a god's help. As I wrote in the chapter on Atheism:
For all past generations no clear evidence [for god] has been presented (short of personal testimony, questionable documentation, and muddled reports of miracles). We have no reason to anticipate any new compelling evidence is forthcoming anytime soon. Therefore, we are probably justified in inferring that god probably doesn't exist.If I had to commit right here, right now, I would confidently go with the "doesn't exist" option....To paraphrase from Stephen Jay Gould's description of scientific facts, atheists can't have "absolute certainty" of god's non-existence. They can only say that it is "confirmed to such a degree that it would be perverse to withhold provisional assent."
I am keenly aware that god's domain of influence is systematically being whittled away as we learn more about how the world actually works, rather than relying on how we wish it worked. Centuries ago, he was credited with practically everything - births, deaths, miracles, floods, good and bad harvests, etc, etc. Every time that religious apologists have been sacked behind their scrimmage line, they cede the lost territory, and simply move the goal post further back, claiming more and more esoteric ground for their god. The few remaining areas in which they claim god's influence is unarguably dominant are consciousness, morality, life, the creation of the universe, natural laws, life after death, and the like. But as we have seen, even those formerly impregnable mysteries are being unraveled by scientific investigation. If the past is any predictor of the future, many of these will also fall by the wayside as human ingenuity whittles away at those riddles. I have very little doubt that whatever most people intend when they envision some kind of external deity is riddled with ill-formed concepts, the kind of misconceptions which fuel Ignosticism.
So, I don't need a god. I don't need to invent one (or more than one) to balance my life and peace of mind. I am comfortable knowing that there is no master plan, and that it is not true that "everything happens for a reason". So, what do I believe? I believe that any meaning or significance that comes into our lives enters through our relationships, our inner lives, and how we interact with the world we live in. Our purpose, and "why we are here" is all an inner issue. There is no externally imposed purpose, no "primary purpose" for us individually or as a species. The whole idea that species have a purpose is called teleonomy, and it's been abandoned by biologists for a long time. If you are talking about a biological purpose, then I suppose our purpose is to reproduce. But that is not what most people intend when they question meaning and purpose in their lives. I think that "purpose" and "meaning" are human constructs. Therefore we make up our purposes at the individual level and the societal levels as aggregations of individuals. But you can't point to any external source or reference and say, "Yes, the purpose of the human race (or for me individually) is to do this or that". Of course, we can ask if it would be a "good idea" to put our individual and group resources to work in those directions to achieve those purposes. Is it a good idea for humankind to spread life into the lifeless places in the universe, or is it good to expand our understanding and knowledge of the world? Is it good to save humanity from suffering and increase the general wellfare? Is it our purpose to live a full and satisfying life? Well, maybe or maybe not. However, I wouldn't call any of those "Purposes" - they are more like "Projects".
Humans use god as a metaphor, a cognitive and cultural symbol and tool for coping with our individual thoughts, and for helping our societies and cultures bind and work efficiently. Across all cultures, the mind slips naturally to an anthropomorphic god who cares about us, thinks like us, but is more powerful than us in all ways. We appear to need a heavenly parent figure to fill the psychological void left by the demotion of our real parents to mere humans as our minds develop and experiences show them to not be super-human. An external god does not exist, but the idea of it certainly does exist in individuals and groups.
So, how to respond to those who think a rejection of god results in a meaningless and purposeless universe? My answer: You create your own meaning. Many people believe that meaning comes from outside, or that there is some external standard or set of goals that is created for them (religious, material, experiential, political). But ultimately, individuals decide which of these or other goals and aims they will integrate into their lives.
As Paul Kurtz wrote in his book "Affirmations" (you can watch him read this section at Paul Kurtz video.
The meaning of life is not to be found in secret formulas discovered by ancient prophets or modern gurus who withdraw from living to seek quiet contemplation and release. Life has no meaning per se; it does, however, present us with innumerable opportunities, which we can either squander and retreat from in fear or seize with exuberance. These can be discovered by anyone and everyone who can energize an inborn zest for living. They are found within living itself, as it reaches out to create new conditions for experience.Eating of the fruit of the tree of life gives up the bountiful enthusiams for living. The ultimate value is the conviction that life can be found good in and of itself. Each moment has a kind of preciousness and attractiveness. The so-called secret of life is an open scenario that can be deciphered by everyone. It is found in the experiences of living: in the delights of a fine banquet, the strenuous exertion of hard work, the poignant melodies of a symphony, the appreciation of an altruistic deed, the excitement of an embrace from someone you love, the elegance of a mathematical proof, the invigorating adventure of a mountain climb, the satisfaction of quiet relaxation, the lusty singing of an anthem, the vigorous cheering in a sports contest, the reading of a delicate sonnet, the joys of parenthood, the pleasure of friendship, the quiet gratification of serving our fellow human beings—in all these activities and more.
It is in the present moment of experience as it is brought to fruition, as well as in the delicate memories of past experiences and the expectations of future ones, that the richness of life is exemplified and realized. The meaning of life is that it can be found to be good and beautiful and exciting on its own terms for ourselves, our loved ones, and other sentient beings. It is found in the satisfaction intrinsic to creative activities, wisdom, and righteousness.
One doesn’t need more than that, and we hope that one will not settle for less. The meaning of life is tied up intimately with our plans and projects, the goals we set for ourselves, our dreams, and the successful achievement of them. We create our own conscious meanings; we invest the cultural and natural worlds with our own interpretations. We discover, impose upon, and add to nature.
Eric Fromm, the author of Escape From Freedom saw it the same way. The way to become "free" as an individual, he said, is to be spontaneous in our self-expression and in the way we behave. This is crystallised in his existential statement "there is only one meaning of life: the act of living it". At the same time, he said we should be in touch with the needs of those with whom we share the world so that they, also, can live their lives and find their own meaning.
Clearly, Kurtz and Fromm use the word "meaning" in a different way than one uses it when discussing the meaning (or definition) of a word as you would find in a dictionary. Nor is it the type of meaning that a phrase or sentence has when it is spoken or interpreted. It isn't the type of meaning found in a poem, story, or novel. If one interprets the question, "what is the meaning of life?" using one of these forms of "meaning", then the question doesn't even make sense. Life cannot be looked up in dictionary or in some instruction manual. It would be futile to expect an answer to the question using that form of "meaning". What type of answer would even be constitute a satisfactory response? Before attempting to answer the "meaning of life" question, I would challenge the questioner to come up with a useful answer to "what does a stone mean?" or "what does an ant mean?". When reduced to this kind of simple form, the absurdity of the question becomes clear. Ants and stones have no meaning - they just are, they exist for whatever reason they found themselves in their current locations, and they do what stones or ants do.
The question might be better expressed as "What is the purpose of your existence? Why are we here? What gives your life purpose? What drives you? What do you live for and strive for? What are you passionate about? What motivates, what thrills you? What gives you peace and satisfaction? What gives your life color, direction, and significance? What do you spend your time on when you can choose exactly what you would like to do?" These are questions that can actually be answered, and each answer will make sense and be relevant only to the person answering. The "meaning" for each person comes from themselves, regardless of whether they believe they have received a meaning from outside or are answering to a higher calling. Even when they have adopted the goals, purposes, and intentions of the group to which they have joined, ultimately the individual chooses the meaning.
I mostly agree with Kurtz and Fromm - we create our own meaning/purpose, and in living life we encounter many opportunities to find meaning. However, I myself, and I think most people go through much of their daily living without close inspection of their reasons for living, and purpose for being alive. We do what we do, and we keep doing it day after day. Only occasionally do I become introspective and ask myself questions like this. But the last time I did it I realized I hadn't really made any progress in coming up with a coherent answer. I was always answering the question from scratch. So, this chapter puts it all together in one place.
Camus' raised the question: If life has no purpose, then isn't suicide preferable than living in a world without god and meaning? He posed the question only to show that this would be a coward's way out - suicide is the rejection of freedom. He concluded that in a world without god, we are free to make our own way. He thought that fleeing from the absurdity of reality into illusions, religion or death is not the right way out. Instead of fleeing the absurd meaninglessness of life, we should embrace life passionately. This is the secular way, and it is my way. Here are a couple of quotes that sum up my view and reflect Paul Kurtz's philosophy:
"Life has no meaning. Each of us has meaning and we bring it to life. It is a waste to be asking the question when you are the answer." - Joseph Campbell"I believe that I am not responsible for the meaningfulness or meaninglessness of life, but that I am responsible for what I do with the life I've got." - Hermann Hesse
But what about the missing religious sense? Religion can give its practitioners a wonderful feeling of security and comfort. That false sense of security is factually baseless (there is not going to be an afterlife - sorry). But to the faithful, believing the lie feels terrific. Wouldn't a secular philosophy that offered no such security and hope for eternal life be dry and passionless? How can such a life lacking belief rise above somber and sober participation in mere physical processes, in a dreadful daily grind of continued purposeless existence? How can such a supposedly "empty" life compete with the awe, the thrill, and devotion a believer gives to his god? Well, sure, there is not much in the secular worldview that will make you feel quite as great as thinking you will be playing a harp in god's orchestra up in the clouds for eternity, that you have won the celestial lottery. Instead of putting my belief in an outrageous falsehood, I found my answer in something I talked in an earlier chapter - a naturalistic spirituality.. This worldview replaces traditional religious submission and worship with awe, wonder, inspiration, and reverence for the beauty and magnificence of life and of the sheer fact of existence. An exuberant embrace of life, living, loving, and engagement fills the need for connection to something larger than one's self. It requires a 21st century reinterpretation of obsolete religious sentiments, a new language and conceptualization of the immaterial, transcendent aspects of being alive. Confidence that we have one life in front of us, and that we have one chance to make the most of it is a marvelous motivator to focus on living one's best life.
As I wrote in a previous entry, the new sense of "spiritual" in this language is not supernatural, but instead connotes the immaterial, indefinable, non-rational aspect of being human. Instead of referring to immaterial spirits or souls, it looks instead to the ineffable, more fundamental aspects of human experience. Lacking belief in spirits, ghosts, and gods does not strip one of the shared human experience of transcendent joy. It only frees them from superstitions, allowing them to see more clearly how the world really is. It truly is lifting the scales from our eyes. We no longer believe that everything we don't understand is due to the actions of some god or the other. Instead, we look forward to being part of a living force that moves gradually, unevenly, but unstoppably, toward gaining that understanding ourselves, through our own efforts and abilities. We draw inspiration from nature, answers from reason and experience, comfort from friends and family, and morality from our own inner voices. We see no need for superstitious belief; it only misleads and divides us.
