Some Quotes from Sam Harris on Creationism

We used functional magnetic resonance imaging to measure signal changes in the brains of thirty subjects—fifteen committed Christians and fifteen nonbelievers—as they evaluated the truth and falsity of religious and nonreligious propositions. For both groups, and in both categories of stimuli, belief (judgments of “true” vs judgments of “false”) was associated with greater signal in the ventromedial prefrontal cortex, an area important for self-representation, emotional associations, reward, and goal-driven behavior. This region showed greater signal whether subjects believed statements about God, the Virgin Birth, etc. or statements about ordinary facts. A comparison of both stimulus categories suggests that religious thinking is more associated with brain regions that govern emotion, self-representation, and cognitive conflict, while thinking about ordinary facts is more reliant upon memory retrieval networks.

The Neural Correlates of Religious and Nonreligious Belief

The truth is, there is not a person on Earth who has a good reason to believe that Jesus rose from the dead or that Muhammad spoke to the angel Gabriel in a cave. And yet billions of people claim to be certain about such things. As a result, Iron Age ideas about everything high and low — sex, cosmology, gender equality, immortal souls, the end of the world, the validity of prophecy, etc. — continue to divide our world and subvert our national discourse. Many of these ideas, by their very nature, hobble science, inflame human conflict and squander scarce resources.
People of all faiths — and none — often change their lives for the better, for good and bad reasons. And yet such transformations are regularly put forward as evidence in support of a specific religious creed. President Bush has cited his own sobriety as suggestive of the divinity of Jesus. No doubt Christians do get sober from time to time — but Hindus (polytheists) and atheists do as well. How, therefore, can any thinking person imagine that his experience of sobriety lends credence to the idea that a supreme being is watching over our world and that Jesus is his son?
There is no question that many people do good things in the name of their faith — but there are better reasons to help the poor, feed the hungry and defend the weak than the belief that an Imaginary Friend wants you to do it. Compassion is deeper than religion. As is ecstasy. It is time that we acknowledge that human beings can be profoundly ethical — and even spiritual — without pretending to know things they do not know.
Everything of value that people get from religion can be had more honestly, without presuming anything on insufficient evidence. The rest is self-deception, set to music.

– God’s Dupes

Despite a full century of scientific insights attesting to the antiquity of life and the greater antiquity of the Earth, more than half the American population believes that the entire cosmos was created 6,000 years ago. This is, incidentally, about a thousand years after the Sumerians invented glue. Those with the power to elect presidents and congressmen—and many who themselves get elected—believe that dinosaurs lived two by two upon Noah’s Ark, that light from distant galaxies was created en route to the Earth and that the first members of our species were fashioned out of dirt and divine breath, in a garden with a talking snake, by the hand of an invisible God.
This is embarrassing. But add to this comedy of false certainties the fact that 44 percent of Americans are confident that Jesus will return to Earth sometime in the next 50 years, and you will glimpse the terrible liability of this sort of thinking. Given the most common interpretation of Biblical prophecy, it is not an exaggeration to say that nearly half the American population is eagerly anticipating the end of the world. It should be clear that this faith-based nihilism provides its adherents with absolutely no incentive to build a sustainable civilization—economically, environmentally or geopolitically. Some of these people are lunatics, of course, but they are not the lunatic fringe. We are talking about the explicit views of Christian ministers who have congregations numbering in the tens of thousands. These are some of the most influential, politically connected and well-funded people in our society.
It is, of course, taboo to criticize a person’s religious beliefs. The problem, however, is that much of what people believe in the name of religion is intrinsically divisive, unreasonable and incompatible with genuine morality. One of the worst things about religion is that it tends to separate questions of right and wrong from the living reality of human and animal suffering. Consequently, religious people will devote immense energy to so-called moral problems—such as gay marriage—where no real suffering is at issue, and they will happily contribute to the surplus of human misery if it serves their religious beliefs.
Religion is the one area of our discourse in which people are systematically protected from the demand to give good evidence and valid arguments in defense of their strongly held beliefs. And yet these beliefs regularly determine what they live for, what they will die for and—all too often—what they will kill for. Consequently, we are living in a world in which millions of grown men and women can rationalize the violent sacri of their own children by recourse to fairy tales. We are living in a world in which millions of Muslims believe that there is nothing better than to be killed in defense of Islam. We are living in a world in which millions of Christians hope to soon be raptured into the stratosphere by Jesus so that they can safely enjoy a sacred genocide that will inaugurate the end of human history. In a world brimming with increasingly destructive technology, our infatuation with religious myths now poses a tremendous danger. And it is not a danger for which more religious faith is a remedy.

The Case Against Faith

Since the publication of my first book, The End of Faith, I have received thousands of letters and e-mails from religious believers insisting that I am wrong not to believe in God. Invariably, the most unpleasant of these communications have come from Christians. This is ironic, as Christians generally believe that no faith imparts the virtues of love and forgiveness more effectively than their own. Please accept this for what it is: the testimony of a man who is in a position to observe how people behave when their faith is challenged. Many who claim to have been transformed by Christ’s love are deeply, even murderously, intolerant of criticism. While you may ascribe this to human nature, it is clear that the hatred these people feel comes directly from the Bible. How do I know this? Because the most deranged of my correspondents always cite chapter and verse.
Before I present some of my reasons for rejecting your faith-which are also my reasons for believing that you, too, should reject it-I want to acknowledge that there are a few things that you and I agree about. We agree that, if one of us is right, then the other is wrong. The Bible either is the word of God, or it isn’t. Either Jesus offers humanity the one, true path to salvation (John 14:6), or he does not. We agree that to be a real Christian is to believe that all other faiths are in error and profoundly so. If Christianity is correct, and I persist in my unbelief, I should expect to suffer the torments of hell. Worse still, I have persuaded others, many close to me, to persist in a state of unbelief. They, too, will languish in “everlasting fire” (Matthew 25:41). If the claims of Christianity are true, I will have realized the worst possible outcome of a human life. The fact that my continuous and public rejection of Christianity does not worry me should suggest to you just how unsatisfactory I think your reasons for being a Christian are.
You believe that the Bible is the literal (or inspired) word of God and that Jesus is the Son of God-and you believe these propositions because you think they are true, not merely because they make you feel good. You may wonder how it is possible for a person like myself to find these sorts of assertions ridiculous. While it is famously difficult for atheists and believers to communicate about these matters, I am confident that I can give you a very clear sense of what it feels like to be an atheist. Consider: every devout Muslim has the same reasons for being a Muslim that you now have for being a Christian. And yet, you know exactly what it is like not to find these reasons compelling. On virtually every page, the Qur’an declares that it is the perfect word of the Creator of the universe. Muslims believe this as fully as you believe the Bible’s account of itself. There is a vast literature describing the life of Muhammad that, from the Muslim point of view, proves his unique status as the Prophet of God. While Muhammad did not claim to be divine, he claimed to offer the most perfect revelation of God’s will. He also assured his followers that Jesus was not divine (Qur’an 5:71-75; 19:30-38) and that anyone who believed otherwise would spend eternity in hell. Muslims are convinced that Muhammad’s pronouncements on these subjects, as on all others, are infallible.
Why don’t you find these claims convincing? Why don’t you lose any sleep over whether or not you should convert to Islam? Please take a moment to reflect on this. You know exactly what it is like to be an atheist with respect to Islam. Isn’t it obvious that Muslims are not being honest in their evaluation of the evidence? Isn’t it obvious that anyone who thinks that the Qur’an is the perfect word of the Creator of the universe has not read the book very critically? Isn’t it obvious that Muslims have developed a mode of discourse that seeks to preserve dogma, generation after generation, rather than question it? Yes, these things are obvious. Understand that the way you view Islam is precisely the way every Muslim views Christianity. And it is the way I view all religions.
Of course, your reasons for believing in God may be more personal than those I have discussed above. I have no doubt that your acceptance of Christ coincided with some very positive changes in your life. Perhaps you regularly feel rapture or bliss while in prayer. I do not wish to denigrate any of these experiences. I would point out, however, that billions of other human beings, in every time and place, have had similar experiences-but they had them while thinking about Krishna, or Allah, or the Buddha, while making art or music, or while contemplating the sheer beauty of nature. There is no question that it is possible for us to have profoundly transformative experiences. And there is no question that it is possible for us to misinterpret these experiences and to further delude ourselves about the nature of the universe.

Response to a Christian

Of course, people of faith regularly assure one another that God is not responsible for human suffering. But how else can we understand the claim that God is both omniscient and omnipotent? There is no other way, and it is time for sane human beings to own up to this. This is the age-old problem of theodicy, of course, and we should consider it solved. If God exists, either he can do nothing to stop the most egregious calamities or he does not care to. God, therefore, is either impotent or evil. Pious readers will now execute the following pirouette: God cannot be judged by merely human standards of morality. But, of course, human standards of morality are precisely what the faithful use to establish God’s goodness in the first place. And any God who could concern himself with something as trivial as gay marriage, or the name by which he is addressed in prayer, is not as inscrutable as all that. If he exists, the God of Abraham is not merely unworthy of the immensity of creation; he is unworthy even of man.

– An Atheist Manifesto

 

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