Author | Sam Harris |
---|---|
Language | English |
Subject | Criticism of religion |
Publisher | W. W. Norton |
Publication date | August 11, 2004 |
Publication place | United States |
Media type | Print (hardcover and paperback) |
Pages | 349 (paperback) 336 (hardcover) |
ISBN | 0-7432-6809-1 |
OCLC | 62265386 |
Followed by | Letter to a Christian Nation |
The End of Faith: Religion, Terror, and the Future of Reason is a 2004 book by Sam Harris, concerning organized religion, the clash between religious faith and rational thought, and the problem of intolerance that correlates with religious fundamentalism.
Harris began writing the book during what he described as a period of "collective grief and stupefaction" following the September 11, 2001 attacks. [1] The book comprises a general critique of all religious belief.
The book was published August 11, 2004, [2] and it was awarded the PEN/Martha Albrand Award for First Nonfiction the following year. [3] The paperback edition was published in October 2005. In the same month it entered The New York Times Best Seller list at number four, and remained on the list for a total of 33 weeks. [4]
In response to criticism and feedback regarding The End of Faith, Harris wrote Letter to a Christian Nation two years later.
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The End of Faith opens with a literary account of a day in the life of a suicide bomber – his last day. In an introductory chapter, Harris calls for an end to respect and tolerance for the competing belief systems of religion, which he describes as being "all equally uncontaminated by evidence". While focusing on the dangers posed by religious extremist groups armed with weapons of mass destruction, Harris is equally critical of religious moderation, which he describes as "the context in which religious violence can never be adequately opposed."
Harris continues by examining the nature of belief itself, challenging the notion that we can in any sense enjoy freedom of belief, and arguing that "belief is a fount of action in potentia." Instead he posits that in order to be useful, beliefs must be both logically coherent, and truly representative of the real world. Insofar as religious belief fails to ground itself in empirical evidence, Harris likens religion to a form of mental illness which, he says, "allows otherwise normal human beings to reap the fruits of madness and consider them holy." He argues that there may be "sanity in numbers", but that it is "merely an accident of history that it is considered normal in our society to believe that the Creator of the universe can hear your prayers, while it is demonstrative of mental illness to believe that he is communicating with you by having the rain tap in Morse code on your bedroom window."
Harris follows this with a brief survey of Christianity down the ages, examining the Inquisition and persecutions of witches and Jews. He contends that, far from being an aberration, the torture of heretics was a logical expression of Christian doctrine – one which, he says, was clearly justified by men such as Saint Augustine. Going still further, Harris sees the Holocaust as essentially drawing its inspiration from historical Christian anti-Semitism. "Knowingly or not," he says, "the Nazis were agents of religion."
Among the controversial aspects of The End of Faith is an uncompromising assessment and criticism of Islamism, which Harris describes as being a "cult of death." He infers a clear link between Islamic teaching and terrorist atrocities such as 9/11, a notion he supports with quotations from the Koran that call for the use of violence.
He also presents data from the Pew Research Center, purporting to show that significant percentages of Muslims worldwide would justify suicide bombing as a legitimate tactic. [5] [6] In an attack on what he terms "leftist unreason," Harris criticises Noam Chomsky among others for, in his view, displaying an illogical willingness to lay the entire blame for such attitudes upon U.S. foreign policy.
Harris also critiques the role of the Christian right in the United States, in influencing such areas as drug policies, embryonic stem cell research, and AIDS prevention in the developing world. In what he sees as a steady drift towards theocracy, Harris strongly criticises leading figures from both the legislature and the judiciary for what he perceives as an unabashed failure to separate church and state in their various domains. "Not only do we still eat the offal of the ancient world," he asserts, "we are positively smug about it."
Next, Harris goes on to outline what he terms a "science of good and evil" – a rational approach to ethics, which he claims must necessarily be predicated upon questions of human happiness and suffering. He talks about the need to sustain "moral communities," a venture in which he feels that the separate religious moral identities of the "saved" and the "damned" can play no part. But Harris is critical of the stance of moral relativism, and also of what he calls "the false choice of pacifism." In another controversial passage, he compares the ethical questions raised by collateral damage and judicial torture during war. He concludes that collateral damage is more ethically troublesome. "If we are unwilling to torture, we should be unwilling to wage modern war," Harris concludes.
Finally, Harris turns to spirituality, where he especially takes his inspiration from the practices of Eastern religion. He writes that there have been mystics in the west and calls some of these "extraordinary men and women", such as Meister Eckhart, Saint John of the Cross, Saint Teresa of Avila, Saint Seraphim of Sarov, but that, as far as Western spirituality is concerned, "we appear to have been standing on the shoulders of dwarfs." He discusses the nature of consciousness, and how our sense of "self" can be made to vanish by employing the techniques of meditation. Harris quotes from Eastern mystics such as Padmasambhava and Nisargadatta Maharaj, but he does not admit any supernatural element into his argument – "mysticism is a rational enterprise," he contends, "religion is not." He later elaborates: "The mystic has reasons for what he believes, and these reasons are empirical." He states that it is possible for one's experience of the world to be "radically transformed", but that we must speak about the possibility in "rational terms".
The only angels we need invoke are those of our better nature: reason, honesty, and love. The only demons we must fear are those that lurk inside every human mind: ignorance, hatred, greed, and faith , which is surely the devil's masterpiece.
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Writing for The Independent , Johann Hari was largely positive, describing the book as "a brave, pugilistic attempt to demolish the walls that currently insulate religious people from criticism." [7]
Other broadly positive reviews have come from Natalie Angier, [8] Daniel Blue, [9] and Stephanie Merritt. [10]
Richard Dawkins has also endorsed the book. [11]
In a review for Free Inquiry , the editor Thomas W. Flynn alleged that Harris had allowed his argument to become clouded by his personal politics and by his use of spiritual language. [12] Harris later described Flynn's review as "mixed, misleading, and ultimately exasperating." [13]
Another review by David Boulton for New Humanist described the book as containing "startling oversimplifications, exaggerations and elisions." [14]
Critical reviews from Christians have included those by R. Albert Mohler, Jr. for The Christian Post , [15] and Matthew Simpson for Christianity Today . [16] Madeleine Bunting, writing in The Guardian , quotes Harris as saying "some propositions are so dangerous that it may even be ethical to kill people for believing them." Bunting comments, "[t]his sounds like exactly the kind of argument put forward by those who ran the Inquisition." [17]
Quoting the same passage, theologian Catherine Keller asks, "[c]ould there be a more dangerous proposition than that?" and argues that the "anti-tolerance" it represents would "dismantle" the Jeffersonian wall between church and state. [18]
The paperback edition of The End of Faith, published in 2005, contained a new afterword in which Harris responded to some of the more popular criticisms he has received since publication. His essay "Response to Controversy" also clarified the context of an apparently troubling passage, which was that he was referring to very specific cases like that of the religiously motivated terrorist, where the attempt to kill a murderous terrorist would essentially constitute killing someone for a belief they hold, namely the belief that unbelievers of their particular faith should be killed. [19]
Agnosticism is the view or belief that the existence of God, the divine, or the supernatural is either unknowable in principle or unknown in fact. It can also mean an apathy towards such religious belief and refer to personal limitations rather than a worldview. Another definition is the view that "human reason is incapable of providing sufficient rational grounds to justify either the belief that God exists or the belief that God does not exist."
Faith is confidence or trust in a person, thing, or concept. In the context of religion, faith is "belief in God or in the doctrines or teachings of religion". According to the Merriam-Webster's Dictionary, faith has multiple definitions, including "something that is believed especially with strong conviction", "complete trust", "belief and trust in and loyalty to God", as well as "a firm belief in something for which there is no proof".
Philosophy of religion is "the philosophical examination of the central themes and concepts involved in religious traditions". Philosophical discussions on such topics date from ancient times, and appear in the earliest known texts concerning philosophy. The field involves many other branches of philosophy, including metaphysics, epistemology, logic, ethics, aesthetics, philosophy of language, and philosophy of science.
Religion and mythology differ in scope but have overlapping aspects. Both are systems of concepts that are of high importance to a certain community, making statements concerning the supernatural or sacred. Generally, mythology is considered one component or aspect of religion. Religion is the broader term: besides mythological aspects, it includes aspects of ritual, morality, theology, and mystical experience. A given mythology is almost always associated with a certain religion such as Greek mythology with Ancient Greek religion. Disconnected from its religious system, a myth may lose its immediate relevance to the community and evolve—away from sacred importance—into a legend or folktale.
Pascal's wager is a philosophical argument advanced by Blaise Pascal (1623–1662), seventeenth-century French mathematician, philosopher, physicist, and theologian. This argument posits that individuals essentially engage in a life-defining gamble regarding the belief in the existence of God.
Fideism is a term used to name a standpoint or an epistemological theory which maintains that faith is independent of reason, or that reason and faith are hostile to each other and faith is superior at arriving at particular truths. The word fideism comes from fides, the Latin word for faith, and literally means "faith-ism". Philosophers have identified a number of different forms of fideism. Strict fideists hold that reason has no place in discovering theological truths, while moderate fideists hold that though some truth can be known by reason, faith stands above reason.
"God of the gaps" is a theological concept that emerged in the 19th century and revolves around the idea that gaps in scientific understanding are regarded as indications of the existence of God. This perspective has its origins in the observation that some individuals, often with religious inclinations, point to areas where science falls short in explaining natural phenomena as opportunities to insert the presence of a divine creator. The term itself was coined in response to this tendency. This theological view suggests that God fills in the gaps left by scientific knowledge, and that these gaps represent moments of divine intervention or influence.
In the philosophy of religion, Reformed epistemology is a school of philosophical thought concerning the nature of knowledge (epistemology) as it applies to religious beliefs. The central proposition of Reformed epistemology is that beliefs can be justified by more than evidence alone, contrary to the positions of evidentialism, which argues that while non-evidential belief may be beneficial, it violates some epistemic duty. Central to Reformed epistemology is the proposition that belief in God may be "properly basic" and not need to be inferred from other truths to be rationally warranted. William Lane Craig describes Reformed epistemology as "One of the most significant developments in contemporary religious epistemology ... which directly assaults the evidentialist construal of rationality."
Samuel Benjamin Harris is an American philosopher, neuroscientist, author, and podcast host. His work touches on a range of topics, including rationality, religion, ethics, free will, neuroscience, meditation, psychedelics, philosophy of mind, politics, terrorism, and artificial intelligence. Harris came to prominence for his criticism of religion, and is known as one of the "Four Horsemen" of New Atheism, along with Richard Dawkins, Christopher Hitchens, and Daniel Dennett.
Antireligion is opposition to religion or traditional religious beliefs and practices. It involves opposition to organized religion, religious practices or religious institutions. The term antireligion has also been used to describe opposition to specific forms of supernatural worship or practice, whether organized or not. The Soviet Union adopted the political ideology of Marxism–Leninism and by extension the policy of state atheism which opposed the growth of religions.
The Root of All Evil?, later retitled The God Delusion, is a television documentary written and presented by Richard Dawkins in which he argues that humanity would be better off without religion or belief in God.
Criticism of atheism is criticism of the concepts, validity, or impact of atheism, including associated political and social implications. Criticisms include positions based on the history of science, philosophical and logical criticisms, findings in both the natural and social sciences, theistic apologetic arguments, arguments pertaining to ethics and morality, the effects of atheism on the individual, or the assumptions that underpin atheism.
Letter to a Christian Nation is a 2006 book by Sam Harris, written in response to feedback he received following the publication of his first book The End of Faith. The book is written in the form of an open letter to a Christian in the United States. Harris states that his aim is "to demolish the intellectual and moral pretensions of Christianity in its most committed forms." In October it entered the New York Times Best Seller list at number seven.
"The Will to Believe" is a lecture by William James, first published in 1896, which defends, in certain cases, the adoption of a belief without prior evidence of its truth. In particular, James is concerned in this lecture about defending the rationality of religious faith even lacking sufficient evidence of religious truth. James states in his introduction: "I have brought with me tonight ... an essay in justification of faith, a defense of our right to adopt a believing attitude in religious matters, in spite of the fact that our merely logical intellect may not have been coerced. 'The Will to Believe,' accordingly, is the title of my paper."
The Language of God: A Scientist Presents Evidence for Belief is a 2006 book by Francis Collins in which he advocates theistic evolution and describes his conversion to Christianity. Collins is an American physician-geneticist, noted for his discoveries of disease genes, and his leadership of the Human Genome Project (HGP). He served as the director of the US National Institutes of Health from August 17, 2009, to December 19, 2021.
Rational mysticism, which encompasses both rationalism and mysticism, is a term used by scholars, researchers, and other intellectuals, some of whom engage in studies of how altered states of consciousness or transcendence such as trance, visions, and prayer occur. Lines of investigation include historical and philosophical inquiry as well as scientific inquiry within such fields as neurophysiology and psychology.
Basil George Mitchell was an English philosopher and at one time Nolloth Professor of the Philosophy of the Christian Religion at the University of Oxford. Mitchell argued for the place of religious belief in public debate and criticized liberal humanism.
Moralistic therapeutic deism (MTD) is a term that was first introduced in the 2005 book Soul Searching: The Religious and Spiritual Lives of American Teenagers by the sociologist Christian Smith with Melinda Lundquist Denton. The term is used to describe what they consider to be the common beliefs among young people in the United States. The book is the result of the research project the National Study of Youth and Religion.
Waking Up: A Guide to Spirituality Without Religion is a 2014 book by Sam Harris that discusses a wide range of topics including secular spirituality, the illusion of the self, psychedelics, and meditation. He attempts to show that a certain form of spirituality is integral to understanding the nature of the mind. In late September 2014, the book reached #5 on The New York Times Non-Fiction Best Sellers list.
Faith deconstruction, also known as deconstructing faith, religious deconstruction, or simply deconstruction, is a process during which religious believers reexamine and question their beliefs. It originated in American evangelicalism, where it may be called evangelical deconstruction. The term rose in popularity in connection with the exvangelical movement, which began in 2016. It is sometimes called the deconstruction movement. Subsequently, the term religious deconstruction has been applied to other religions as well.
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