The Next Group To Come Out

The gay rights movement triggered the most rapid social change in my adult lifetime.  When I was young (granted, back in the Ice Age), homosexuality was viewed as a form of mental illness, and gay people were largely closeted. Today, 70+ percent of Americans  are accepting of same-sex marriage and supportive of equal rights for LGBTQ Americans. (Leaving the culture warriors with only lesser-understood trans children to demonize…)

Political scientists and sociologists will confirm that the main reason for this rapid turn-around  was a politically potent act: coming out. Coming out took incredible courage when that effort began– friends of my sons were thrown out of their homes, vilified by their “Christian” families, fired from their jobs. But coming out changed perceptions: suddenly, people realized that Aunt Gladys and her long-time roommate weren’t just roommates, that the doctor they trusted, the mailman who delivered their packages and so many other people they knew and cared about were–gasp!– gay.

And attitudes changed.

Atheists need to gather up our own courage, and follow in the footsteps of the gay community. I had a friend–now deceased–who used to insist that, until atheists made their presence known (a la the LGBTQ community), Americans would never see pious religious hypocrisy for what it is.

Perhaps–just perhaps–this recent guest essay in the Washington Post is a beginning. Titled “America doesn’t need more God. It needs more atheists,” the author made her case.

My (non)belief derives naturally from a few basic observations:

The Greek myths are obviously stories. The Norse myths are obviously stories. L. Ron Hubbard obviously made that stuff up. Extrapolate.

The holy books underpinning some of the bigger theistic religions are riddled with “facts” now disproved by science and “morality” now disavowed by modern adherents. Extrapolate.

Life is confusing and death is scary. Naturally, humans want to believe that someone capable is in charge and that we continue to live after we die. But wanting doesn’t make it so.

Child rape. War. Etc.

And yet, when I was younger, I would never have called myself an atheist — not on a survey, not to my family, not even to myself.

Being an “atheist,” at least according to popular culture, seems to require so much work. You have to complain to the school board about the Pledge of Allegiance, stamp over “In God We Trust” on all your paper money and convince Grandma not to go to church. You have to be PhD-from-Oxford smart, irritated by Christmas and shruggingly unmoved by Michelangelo’s “Pietà.” That isn’t me — but those are the stereotypes.

And then there are the data. Studies have shown that many, many Americans don’t trust atheists. They don’t want to vote for atheists, and they don’t want their children to marry atheists. Researchers have found that even atheists presume serial killers are more likely to be atheist than not.

The author focused much of her essay on how she and her husband raised their children, teaching them to distinguish fact from fiction — which she points out is harder for children raised religious. Her children “don’t assume conventional wisdom is true and they do expect arguments to be based on evidence. Which means they have the skills to be engaged, informed and savvy citizens.”

She then shares data showing that fewer Americans than ever report a belief in God–and yet, are reluctant to call themselves atheists.

Among religious Americans, only 64 percent are certain about the existence of God. Hidden atheists can be found not just among the “nones,” as they’re called — the religiously unaffiliated — but also in America’s churches, mosques and synagogues.
“If you added up all the nominal Christians, Jews, Muslims, Hindus, Buddhists, etc. — those who are religious in name only,” Harvard humanist chaplain Greg M. Epstein writes in “Good Without God,” “you really might get the largest denomination in the world.”

She readily acknowledges the good done by good religious people, but then enumerates the injustices done by bigotries masquerading as religious belief: discrimination against LGBTQ+ people, control over women’s bodies, abstinence-only or marriage-centered or anti-homosexual sex education,“Don’t say gay” laws, laws denying trans kids medical care, school-library book bans and even efforts to suppress the teaching of inconvenient historical facts.

And when religion loses a fight and progress wins instead? Religion then claims it’s not subject to the resulting laws. “Religious belief” is — more and more, at the state and federal levels — a way to sidestep advances the country makes in civil rights, human rights and public health.

If you are as tired of performative piety as I am, you should really click through and read the entire essay. And if you are an atheist, you should definitely consider “coming out.”

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When Facts Became Irrelevant

A couple of weeks ago, a reader tipped me off to an article in a science journal, highlighting a study that traced the decline of public rationality. It was profoundly depressing

Scientists from Wageningen University and Research (WUR) and Indiana University have discovered that the increasing irrelevance of factual truth in public discourse is part of a groundswell trend that started decades ago.

While the current “post-truth era” has taken many by surprise, the study shows that over the past forty years, public interest has undergone an accelerating shift from the collective to the individual, and from rationality toward emotion.

The researchers analyzed language from millions of books, and found that words  we associate with logic and reasoning, such as “determine” and “conclusion,”  began a steady rise around 1850; at the same time, words expressing emotion, like “feel” and “believe” began to decline. That pattern , however, reversed over the past 40 years. At the same time, the research found a shift from what they termed  “a collectivistic to an individualistic focus” as reflected by the ratio of singular to plural pronouns such as “I”/”we.”

Interpreting this synchronous sea-change in book language remains challenging,” says co-author Johan Bollen of Indiana University. “However, as we show, the nature of this reversal occurs in fiction as well as non-fiction. Moreover, we observe the same pattern of change between sentiment and rationality flag words in New York Times articles, suggesting that it is not an artifact of the book corpora we analyzed.”

Determining that a shift occurred, while a complicated research problem, is obviously much less complicated than figuring out why it occurred.  One intriguing (and concerning) factor was the finding that the shift from rationality to sentiment in book language accelerated around 2007, a date that coincides with the rise of social media.

At that point, the researchers found that– across languages– the frequency of fact-related words dropped and emotion-laden language surged, and there was a similar shift from collectivistic to individualistic language.

I suppose the two language changes–from collective to individual and from rational to emotional–could be coincidental, but I doubt it. When the focus of one’s life moves from community to individual, from “us” to “me,” the importance of exterior reality ebbs and the significance of interiority expands.

The ancient Greeks talked about a “golden mean” between extremes. They were onto something.

I’m a civil libertarian and a longtime advocate for individual rights, but I understand that concern for protecting the “unalienable rights” of the individual cannot and should not erase concern for the common good. (For that matter, self-interest properly understood actually requires a concern for the health of the community in which one lives.)

In so many ways, contemporary humans–and certainly, contemporary Americans–are encountering the considerable downside of a lopsided emphasis on individualism. The research cited in the article found an erosion in the use of reason and logic, and an increased emphasis on the individual; the”freedom lovers” who endanger others and slow recovery from the pandemic by refusing to be vaccinated are a perfect example of both.

The health of the broader community–not just public health, important as that is, but measures of justice, fairness,  appropriate and honorable governance–is ultimately the guarantor of individual wellbeing. We’ve evidently lost that insight, and with it, an appreciation for the importance of objective reality.

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Sauce for the Goose

Yesterday’s post about the effort to expose the “reasoning” behind Senate Bill 371 got me thinking about equal treatment and its notable absence from other brilliant proposals currently wending their way through Indiana’s legislative process. (As you may recall, SB 371 “protects” women who want prescriptions for abortion pills, and the proposed amendment would similarly have “protected” men wanting pills for erectile dysfunction.)

For example, what would a more balanced approach mean for the bill requiring drug testing of welfare recipients?

So far, the arguments against that measure have been boring–the typical logical, evidence-based objections that routinely fail to persuade our lawmakers. The Indiana Coalition for Human Services, for example, has pointed out that Florida implemented such a program and found it to be ineffective and costly (only 2% tested positive). Others have noted that the available tests are not well-suited for a “pass/fail” situation. Legislative Services estimates the first-year cost to be 1.2 million, much more than is likely to be saved. Etcetera.

Wrong arguments! Logic has rarely prevailed at the Statehouse, and cost-effectiveness is not a concept embraced by our elected culture and class warriors.

So I say, pile on! Not only should TANF recipients be tested, so should all the other welfare moochers who are enriching themselves at taxpayers’ expense. Let’s start with corporate welfare, with the beneficiaries of crony capitalism–the coal-gasification boondoggle,the business enterprises that have persuaded lawmakers to grant them favorable tax treatment, the owners of sports teams we subsidize, and those like ACS that are making big bucks providing services like parking meters–taking a major chunk of the money that the city would otherwise have available for public purposes.

Perhaps we could require drug testing as a condition of getting an education voucher. And let’s not forget all the elected officials–10,400 of them, thanks to Indiana’s archaic township system–who are suckling at the public you-know-what. In fact, we should test everyone paid with tax dollars–teachers, police officers, firefighters, clerks in the City-County Building…Surely, those of us whose tax dollars pay their salaries are entitled to know whether our money is going to substance abusers.

Proponents of drug testing for welfare recipients justify that proposal by pointing to the expenditure of tax dollars. By that logic, we should test everyone we are supporting or enriching with public funds.

What’s sauce for the goose ought to be sauce for the gander.

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