From the archives: the case for affirmation and accommodation

From the archives: the case for affirmation and accommodation April 15, 2015

Philippa Feet haha get it?

NonProphet Status goes much further back than my involvement. I’ve been looking through our archives and stumbled on this great piece by Andrew Lovley. It seems like the accommodationist debate has popped back up in recent months, and this is a thoughtful and relevant take to add to return to:

Generally speaking, the attitudes that shape the interactions between atheists and theists are characterized by mistrust, mockery, and vilification. Yet these attitudes do nothing to further our cause and become obstructions in themselves. Even if/when theists direct these attitudes toward us, we are better off not reflecting them. Let us lead by example by acting on humanist principles, and give those who deride our motives and actions no factual grounds upon which to base their biting criticisms. Angry and bitter atheist activists serve only to enflame the negative stereotypes we are plagued by. Atheist activists, who rhetorically exacerbate our differences and vilify theists in general, only encourage those theists to do the same and ultimately foster greater alienation of atheists. We are sometimes accused of intellectual hubris, and other times accused of possessing a sense of moral righteousness. These are not appealing qualities, and if we want more respect in the societies we find ourselves in we should abstain from having such attitudes.

Let us gain respect by respecting. Let us be tolerated by being tolerant. The Humanist Manifesto offers a great piece of democratic wisdom when it suggests that we should tolerate different but humane views. Too many atheist activists assert that giving any positive recognition to religion somehow makes one less of an atheist, or an accommodationist – a charge that only has respect in divisive and antagonistic circles. It may be accommodationist to acknowledge praiseworthy actions and services carried about by people inspired by their religion, but it is certainly no less atheist to do so, it is honest. The accommodation of different yet peaceful life-stances is a justified practice; in fact it is the glue and grease that is necessary for a civilized democratic society to be sustained. It is not a disparaging term, but rather a civic compliment.

On the topic of trying to deconvert believers, something I think is pretty boring and pointless:

A question atheist activists must address is: Would the world necessarily be a better place if all people were atheists? Atheist activists will sometimes espouse the idea that a merciless pursuit of objective knowledge and an abandonment of all unfounded truth assumptions will necessarily lead to a better society. This notion itself is quintessential modernist dogma and ignores the practical experience of belief. The personal benefits of belief come not from the beliefs being based in objective truth per se, but instead from the perception that those beliefs are based in truth – they come from certainty not objective veracity. An honest reflection upon this question of an atheistic society should conclude that no, it would not necessarily be a better one to live in. Atheism by itself does not produce the sustenance that a healthy society thrives on. Democracy, compassion, justice, and progress are not derivatives of atheism. As atheist activists we should recognize that these are in fact humanistic values.

If atheist activists care about progress and the betterment of the human condition, perhaps the ‘deconversion’ of theists should not be prioritized, but instead the promotion of humanistic values. Our socio-political agenda should not include or be premised on the universalization of our atheistic world-view. If the movement is more than apologetics and includes prejudice and proselytization, it is more destructive than worthwhile. Theists can be and often are humanists too, and society is better off for it. Atheist (or secular) humanists and theist humanists each find extremist ideology repulsive and dangerous, and should be willing to work together in stifling its spread.

Contrary to what many believe, atheists and theists alike, a civil and progressive society is possible where atheists and theists live together harmoniously. When atheists and theists get to know each other better, unencumbered by and disabused of stereotypical notions of each other, they often discover that they share many important values. Atheists should be willing to recognize this, and encourage alliances with theists on socio-political issues where they share similar sentiments and goals, including but not limited to the separation of church and state, stewardship of our planet, civil liberties, social services, and curbing extremism. Atheist activists need not be hyperbolic when discussing the fate of science and rationality either, because honest observers will notice that many worthwhile scientific and philosophical contributions have been made by theists or deists. We need not pretend as if we are bound up in some Manicheistic battle between good and evil, a battle between the non-religious and the religious, and adopt the false dichotomies that are typically conjured up in theology. We can live and prosper with those who do or do not believe in god; more importantly, we cannot afford to ignore those who have no respect for human dignity.

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