Sharing Reality: How to Bring Secularism and Science to an Evolving Religious World - Softcover

Jeff T. Haley, Dale McGowan

Softcover

ISBN 10: 1634311264 ISBN 13: 9781634311267

Publisher: Pitchstone Publishing, 2017

Synopsis

Religions are a natural outgrowth of the intuitive ways of knowing that evolved with human culture. Though many people continue to find value in religious identity and community, intuitive knowledge has been eclipsed by a more effective way of knowing―the scientific way. A better way of relating religion to politics called secularism is gradually replacing theocracy. Once you understand and accept the scientific way of knowing and this preferred relationship of church and state, you become agnostic and secular―even if you continue to identify with and participate in religion.As Jeff T. Haley and Dale McGowan argue in this volume, this isn’t some abstract dream―it’s happening right now. Religions are in a continuous state of evolution, changing beliefs, values, and practices over time. All religions, including Christianity and Islam, can evolve to accept the scientific way of knowing and secularism, becoming agnostic and even atheistic without losing their essential value. Haley and McGowan explain how you can help this natural process, sharing reality with your friends and family in a way that encourages religions to embrace the best of humanity's knowledge and values.

About this title

About the Author

Jeff T. Haley is a scientist, lawyer, and inventor. He has argued before the U.S Supreme Court, and founded and directed the nonprofit that led Washington state's successful medical marijuana initiative. He is currently the founder and CEO of OraHealth, which sells his patented healthcare products through 30,000 pharmacies worldwide. Dale McGowan is the author and editor of numerous books, including Parenting Beyond Belief, In Faith and In Doubt, and Atheism for Dummies. In 2008 he was named Harvard Humanist of the Year for his work in nonreligious parent education.

Excerpt. © Reprinted by permission. All rights reserved.

Sharing Reality

How to Bring Secularism and Science to an Evolving Religious World

By Jeff T. Haley, Dale McGowan

Pitchstone Publishing

Copyright © 2017 Jeff T. Haley
All rights reserved.

ISBN: 978-1-63431-126-7

Contents

1. A Framework for Sharing Reality, 
2. Challenges for Effective Communication, 
3. How to Spread Secularism and Science, 
4. How to Market Secularism and Science, 
Conclusion: A Call to Action, 
Appendix: Complete List of Suggestions, 
Acknowledgments, 
About the Authors, 

CHAPTER 1

A Framework for Sharing Reality

In November 2006, a science advocacy group called The Science Network gathered luminaries in science, philosophy, and the humanities for the first Beyond Belief symposium at the Salk Institute for Biological Studies in La Jolla, California. The event was a response to recent popular efforts to reconcile the tenets of science and religion so that they might be viewed as equally valid explanatory systems, with the result of blurring the distinctions between the two and obscuring the essence of science. Among the presenters was Richard Dawkins, a celebrated evolutionary biologist and easily the most famous advocate of antitheism on Earth. His talk was vintage Dawkins — brilliant and accurate in content, acerbic in tone.

Also attending the event was the astrophysicist Neil deGrasse Tyson, who asked for the microphone after Dawkins' talk. After acknowledging that Dawkins' words had come out beautifully and articulately "as they always do," Tyson added, "Let me just say, your commentary had a sharpness of teeth that I had not even projected for you. So I felt you more than I heard you.

"You are Professor for the Public Understanding of Science," Tyson continued, leaning on the word understanding, "not professor of delivering truth to the public. And these are two different exercises." "Being an educator is not only getting the truth right," he argued. "There's got to be an act of persuasion as well. Persuasion isn't always, 'Here are the facts — you're an idiot or you are not,' but, 'Here are the facts and here is a sensitivity to your state of mind.' And it's the facts plus the sensitivity [that], when convolved together, create impact. I worry that your methods, and how articulately barbed you can be, end up simply being ineffective."

It's significant that Tyson didn't complain that Dawkins' approach was unpleasant or disrespectful. He said it was ineffective. His argument is that Dawkins' own presumed goal of convincing others that his ideas are worthy and important is short-circuited by a failure to consider the state of the mind on the receiving end of those ideas.

The conflict between religion and science is often described in two very different ways. Some believers insist that the conflict is nonexistent — that religion and science can and do coexist perfectly, often by claiming that religion and science do not overlap. At the other extreme are some of the so-called New Atheists who consider the conflict both real and utterly insoluble by any means short of the end of religion.

This book focuses on a third path, one that acknowledges the problem and offers a solution that doesn't require the (highly unlikely) dismantling of religion. Instead, it relies on a practice that already exists — the ability of religions to adapt — to evolve their positions in light of new knowledge. Atheists who scoff at such an idea have failed to recognize the profound changes in many religious expressions in recent decades. This includes both a liberalizing of social positions and a growing awareness of the importance of embracing scientific truth. The best way forward is by promoting and encouraging the expansion of this crucial process within contemporary religion — a process that happens first for individual members of religions before it is embraced by religious leaders.

Humans are social animals and they will always form social groups, some of which will continue to call themselves "religious." The prediction made over a century ago that religion would soon fade away has turned out to have been wrong. However, religions will change and adapt to avoid conflict with science and secularism. The open question is how long this process will take.

Sharing Reality is a book with two purposes: to convince the reader that accepting science and secularism is essential to building a better world, and to help the reader in turn convince others of the same. If anything, the authors' task is easier than yours. The fact that you've picked up this book means your mind is likely receptive to the values of science and secularism already. At the very least, you are open to being convinced. But if you are like most people, your family, your workplace, and your Facebook feed all include many people who are not so inclined. For you, more than for us, there is a necessary act of persuasion involved in promoting these vital ideas. So, in addition to building the case, we will examine time-tested ways to cultivate a receptive mind in your listener.

We will explain how those with religious beliefs can further evolve their thinking to be consistent with science while retaining some of their religious beliefs about values, and why it is important for them to do so. We will look at how much humans have progressed through cultural evolution and make specific suggestions for furthering cultural evolution through the spread of secularism and science, from one person to another and through media and culture, without ending religion. The overarching message is that an accurate understanding of reality can make an important difference for each person, for societies, and for all humanity.

Because religions offer many benefits to their adherents, they cannot be eliminated. Some New Atheists ask everyone to leave their religions. This is unachievable and unnecessary. We should help all religions evolve to be consistent with a modern understanding of both political and scientific reality by directing our sharing of secularism and science to both religious people and their leaders. We should change the definition of religion so that any group that accepts all the conclusions of science can also call itself "religious," even if the group's beliefs are atheistic.

Finally, we argue that it is not enough to be a skeptic and a critical thinker and a secularist and an agnostic. To make progress in our cultural evolution, it is important that each person accept the scientific consensus on all topics, including such topics as homeopathy, astrology, fate, karma, unlucky days or numbers, and safety of vaccines and fluoridated water supplies. Accepting science on these topics is more important than becoming an agnostic or atheist. Once people accept the evidentiary basis of science, they usually eventually give up their god beliefs. The most important cognitive transition that a majority must achieve to move cultural evolution forward is not from theism to atheism; it is from using only traditional ways of knowing to also using every day the scientific way of knowing.

In chapters 3 and 4, we offer twenty-five specific suggestions for how you can help your friends, family, religious leaders, and the entire world learn to accept secularism and science to make further progress with their cultural evolution. Some of these suggestions are old, but most of them are new. (See the appendix for the full list of suggestions.)

Beyond the Tribe

Tribalism — a strong loyalty to one's own group and hostility to other groups — is as old as humankind and as young as the latest Super Bowl. A tendency toward tribalism was wired into us by 120,000 generations living in the Paleolithic era.

For two million years, the genus Homo was poised on the edge of extinction, living in small bands competing for scarce resources. Cooperation within a small group was adaptive, but cooperating with another group passing through your territory was not. You wouldn't benefit from doubling the number of mouths to feed while available food in the area stayed the same. Those who distrusted people who dressed, looked, talked, or acted differently were more likely to survive. Nationalism, militarism, racism, and the fear of immigrants and all things foreign are natural modern descendants of what was once a very effective survival strategy.

But in a densely populated world, one in which people of different races and religions must live in close proximity with one another, natural tendencies to fear and distrust those who are different can be dangerous for both the fearful and the targets of their fear. As ideas of civilization have spread, they have reduced tribal conflict, something that has benefited everyone. This spread of ideas that make life better for all is an ongoing aspect of human evolution. And now, societal norms and ideas are changing at a very swift pace due to electronic communications.

In the last two thousand years, a very short span in human history, widespread belief in a few dominant religions came to replace local beliefs, spreading to engulf people of many tribes and creating a kind of super-tribal identity. What was once merely tribal conflict became religious conflict, and the increase in scale and creedal loyalty often came with an increase in violence and intolerance. Since the Enlightenment of the seventeenth and eighteenth centuries, influenced by new discoveries in science, increased confidence in reason, and development of political philosophy, religious conflict has lessened in much of the world. Though many people have remained at least nominally religious, religions in many places have evolved to accept principles of tolerance to reduce conflict and violence.

But in other parts of the world, particularly parts of the Middle East and Africa, religions continue to lag in adoption of these ideas of tolerance and coexistence. Increasing globalization has now brought violence driven by differing tribal and religious views from the Middle East to other parts of the world. Unfortunately, such practices as the abduction of women and murder by members of the Islamic State, Boko Haram, and al-Shabaab are natural, tribalistic human behaviors. Such natural tendencies can only be overcome by further cultural evolution.

But even where religions have generally become more tolerant and ceased inciting violence against others, they typically continue to cause family discord, social discord, and oppression of those who do not follow their precepts. For example, religious or similar beliefs that deny the use of modern healthcare cause suffering and death as people refuse to accept scientific knowledge. Refusal to accept the truth of facts as revealed by science hobbles the mental abilities and physical well-being of individuals all over the globe.

Why Promote Secularism?

How can we as individuals help all cultures evolve to reduce tribal and religious conflict and reap the benefits of science? How can we help our own religions continue to become more tolerant? How can we help reduce conflict and suffering from religion, false beliefs, and science denial among our family, friends, and communities? One powerful answer is to promote secularism.

Unfortunately, not everyone agrees on the meaning of the word secular. For most of the discussion in this book, such distinctions don't really matter, but it may be useful to know that there are at least three different meanings in current use. Let us call them the general meaning, the core-values meaning, and the nonreligious meaning, a newer, more narrow meaning that implies a rejection of religious belief and organizations. Because secularism is one of the key concepts in this book, we must take a moment to clarify which versions of secularism we are defending.

The General Meaning of Secular

The general meaning is derived from the Latin word saeculum, meaning "of this world." Secular thought in this respect is centered on the concerns of the natural universe around us, whether or not supernatural entities or forces exist.

The Core-Values Meaning of SECULAR

The core values meaning of secular involves three core values:

1. Equality. This value requires that people of different tribes, religions, and beliefs are equal before the law (i.e., in all aspects of government). It requires freedom of speech on all topics, including facts, values, and religion (no apostasy, heresy, or blasphemy laws).

3. Liberty. Freedom from coercion to take actions that violate one's conscience unless such coercion is required to avoid harming others; freedom of speech, of belief, and of privacy. In a secular society, no religion or tribe is allowed to oppress someone who doesn't voluntarily subscribe to that religion or tribe. All people are free to practice their religion as they wish, or none at all, provided they do not endanger others or suppress their freedoms. Both the first and the second value require freedom of speech.

5. Truth in Government. Government decisions should be based on objective facts that nearly everyone accepts as true. This value holds that no facts inconsistent with science asserted by a religious/tribal/ethnic group may be endorsed by government. When participating in public discourse to decide on public policy, arguments should not be based on asserted facts that only some members of the society believe — they should be based only on facts for which there is a broadly shared consensus by people of all religions and people of no religion.

The core values of secularism are mostly about tolerance of other people and their values, but secularism is intolerant of people not accepting these core values. Rejecting these core values tends to make society more violent and intolerant. When such a rejection of tolerant values leads to action, as it often does, it cannot be passively accepted by those who value a peaceful and tolerant society.

Many religions have evolved over time from cultural hegemons to willing members of a diverse cultural landscape. Some members of all religions, including Catholicism and Islam, support secularism according to the core-values meaning. The Southern Baptist denomination even includes church-state separation directly in its central doctrinal statement, the Baptist Faith and Message. That doesn't mean that Baptists think the other members of the religious landscape have their facts right. Secularism doesn't require that. It simply sees the mutual benefit of granting everyone, to put it simply, the right to be wrong. People who use the word secular according to the core-values meaning might claim to be a "secular" Christian or a "secular" Muslim or a "secular" Jew: they adhere to the teachings of their religion but they do not try to foist these views on others or on government, and their arguments for public policy are based on facts that nearly all people agree on.

In contrast, many religions often claim that governments and laws must be based on their views on facts or values, even when those views conflict with those of other religions. Secularism upholds and defends the right to hold such views themselves while firmly declining to uphold or defend their exclusive claim on government or culture. Secularism requires that religions be tolerant of other views and demand no actions by government or any institution that would oppress people of other religions. It's a challenging balance, but one well worth striking for the collective good.

The core-values meaning of secularism, which requires evolution by most religions but is not incompatible with the more evolved religions, is essential to minimizing conflict in the world. There is no other practical option.

The "Nonreligious" Meaning of SECULAR

More recently, many authors and activists have begun to use the word secular with a third meaning that encompasses the core values of tolerance and coexistence described above and also requires more of people to be labeled as secular. These authors use the word secular to refer only to people who do not participate in any religion and are not active believers in any religious doctrine, including people who just ignore debates about religious belief or may not have decided whether they believe in anything supernatural. In this usage, you cannot be a secular Christian or a secular Muslim or a secular Jew.

This third meaning of secular as "nonreligious" is narrower in that it describes fewer people. It is less helpful for reducing conflict; it robs secularism of its power to heal divisions and advance the best common interest of humanity. This meaning is synonymous with "nonreligious," and this makes the meaning inherently unclear because, as we discuss later, "religious" has no clear meaning. The diversity of groups that consider themselves "religious" is broad and becoming broader, which gives the word "nonreligious" less and less definition as we move forward.

The End of Secularism: A Cautionary Tale

What follows is a brief parable to illustrate why secularism is a value that benefits everyone, both religious and nonreligious, both church and state.

It was a cold, bright February day at the White House. The recently inaugurated president of the United States strode to a lectern in the Rose Garden where members of the religious press had assembled for an announcement.

The details in the press release had been few and vague. An executive order would be announced, one that fulfilled a campaign promise made by the conservative president.

(Continues...)

Excerpted from Sharing Reality by Jeff T. Haley, Dale McGowan. Copyright © 2017 Jeff T. Haley. Excerpted by permission of Pitchstone Publishing.
All rights reserved. No part of this excerpt may be reproduced or reprinted without permission in writing from the publisher.
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Edition details

• Publisher: Pitchstone Publishing
• Publication date: 2017
• Language: English
• ISBN 10: 1634311264
• ISBN 13: 9781634311267
• Binding: Paperback
• Number of pages: 151