Dec 8 JDN 2460653
Reward and punishment
In previous posts I’ve argued that religion can make people do evil and that religious beliefs simply aren’t true.
But there is another reason to doubt religion as a source of morality: There is no reason to think that obeying God is a particularly good way of behaving, even if God is in fact good. If you are obeying God because he will reward you, you aren’t really being moral at all; you are being selfish, and just by accident doing good things. If everyone acted that way, good things would get done; but it clearly misses what we mean when we talk about morality. To be moral is to do good because it is good, not because you will be rewarded for doing it. This becomes even clearer when we consider the following question: If you weren’t rewarded, would you still do good? If not, then you aren’t really a good person.
In fact, it’s ironic that proponents of naturalistic and evolutionary accounts of morality are often accused of cheapening morality because we explain it using selfish genes and memes; traditional religious accounts of morality are directly based on selfishness, not for my genes or my memes, but for me myself! It’s legitimate to question whether someone who acts out of a sense of empathy that ultimately evolved to benefit their ancestors’ genes is really being moral (why I think so requires essentially the rest of this book to argue); but clearly someone who acts out of the desire to be rewarded later isn’t! Selfish genes may or may not make good people; but selfish people clearly aren’t good people.
Even if religion makes people act more morally (and the evidence on that is quite mixed), that doesn’t make it true. If I could convince everyone that John Stuart Mill was a prophet of God, this world would be a paradise; but that would be a lie, because John Stuart Mill was a brilliant man and nothing more. The belief that Santa Claus is watching no doubt makes some children behave better around Christmas, but this is not evidence for flying reindeer. In fact, the children who behave just fine without the threat of coal in their stockings are better children, aren’t they? For the same reason, people who do good for the sake of goodness are better people than those who do it out of hope for Heaven and fear of Hell.
There are cases in which false beliefs might make people do more good, because the false beliefs provide a more obvious, but wrong reason for doing something that is actually good for less obvious, but actually correct reasons. Believing that God requires you to give to charity might motivate you to give more to charity; but charity is good not because God demands it, but because there are billions of innocent people suffering around the world. Maybe we should for this reason be careful about changing people’s beliefs; someone who believes a lie but does the right thing is still better than someone who believes the truth but acts wrongly. If people think that without God there is no morality, then telling them that there is no God may make them abandon morality. This is precisely why I’m not simply telling readers that there is no God: I am also spending this entire chapter explaining why we don’t need God for morality. I’d much rather you be a moral theist than an immoral atheist; but I’m trying to make you a moral atheist.
The problem with holy texts
Even if God actually existed, and were actually good, and commanded us to do things, we do not have direct access to God’s commandments. If you are not outright psychotic, you must acknowledge this; God does not speak to us directly. If anything, he has written or inspired particular books, which have then been translated and interpreted over centuries by many different people and institutions. There is a fundamental problem in deciding which books have been written or inspired by God; not only does the Bible differ from the Qur’an, which differs from the Bhagavad-Gita, which differs from other holy texts; worse, particular chapters and passages within each book differ from one another on significant moral questions, sometimes on the foundational principles of morality itself.
For instance, let’s consider the Bible, because this is the holy book in greatest favor in modern Western culture. Should we use a law of retribution, a lex talionis, as in Exodus 21? Or should we instead forgive our enemies, as in Matthew 5? Perhaps we should treat others as we would like to be treated, as in Luke 6? Are rape and genocide commanded by God, as in 1 Samuel 15, Numbers 31, and Deuteronomy 20-21, or is murder always a grave crime, as in Exodus 20? Is even anger a grave sin, as in Matthew 5? Is it a crime to engage in male-male sex, as in Leviticus 18? Then, is it then also a crime to shave beards and wear mixed-fiber clothing, as in Leviticus 19? Is it just to punish descendants for the crimes of their ancestors, as in Genesis 9, or is it only fair to punish the specific perpetrators, as in Deuteronomy 24? Is adultery always immoral, as in Exodus 20, or does God sometimes command it, as in Hosea 1? Must homosexual men be killed, as in Leviticus 20, or is it enough to exile them, as in 1 Kings 15? A thorough reading of the Bible shows hundreds of moral contradictions and thousands of moral absurdities. (This is not even to mention the factual contradictions and absurdities.)
Similar contradictions and absurdities can be found in the Qur’an and other texts. Since most of my readers will come from Christian cultures, for my purposes I think brief examples will suffice. The Qur’an at times says that Christians are deserving of the same rights as Muslims, and at other times declares Christians so evil that they ought to be put to the sword. (Most of the time it says something in between, that “People of the Book”, ahl al-Kitab, as Jews and Christians are known, are inferior to Muslims but nonetheless deserving of rights.) The Bhagavad-Gita at times argues for absolute nonviolence, and at times declares an obligation to fight in war. The Dharmas and the Dao De Jing are full of contradictions, about everything from meaning to justice to reincarnation (in fact, many Buddhists and Taoists freely admit this, and try to claim that non-contradiction is overrated—which is literally talking nonsense). The Book of Mormon claims the canonicity of texts that it explicitly contradicts.
And above all, we have no theological basis for deciding which parts of which holy books we should follow, and which we should reject—for they all have many sects with many followers, and they all declare with the same intensity of clamor and absence of credibility that they are the absolute truth of a perfect God. To decide which books to trust and which to ignore, we have only a rational basis, founded upon reason and science—but then, we can’t help but take a rational approach to morality in general. If it were glaringly obvious which holy text was written by God, and its message were clear and coherent, perhaps we could follow such a book—but given the multitude of religions and sects and denominations in the world, all mutually-contradictory and most even self-contradictory, each believed with just as much fervor as the last, how obvious can the answer truly be?
One option would be to look for the things that are not contradicted, the things that are universal across religions and texts. In truth these things are few and far between; one sect’s monstrous genocide is another’s holy duty. But it is true that certain principles appear in numerous places and times, a signal of universality amidst the noise of cultural difference: Fairness and reciprocity, as in the Golden Rule; honesty and fidelity; forbiddance of theft and murder. There are examples of religious beliefs and holy texts that violate these rules—including the Bible and the Qur’an—but the vast majority of people hold to these propositions, suggesting that there is some universal truth that has been recognized here. In fact, the consensus in favor of these values is far stronger than the consensus in favor of recognized scientific facts like the shape of the Earth and the force of gravity. While for most of history most people had no idea how old the Earth was and many people still seem to think it is a mere 6,000 years old, there has never been a human culture on record that thought it acceptable to murder people arbitrarily.
But notice how these propositions are not tied to any particular religion or belief; indeed, nearly all atheists, including me, also accept these ideas. Moreover, it is possible to find these principles contradicted in the very books that religious people claim as the foundation of their beliefs. This is strong evidence that religion has nothing to do with it—these principles are part of a universal human nature, or better yet, they may even be necessary truths that would hold for any rational beings in any possible universe. If Christians, Muslims, Buddhists, Hindus and atheists all agree that murder is wrong, then it must not be necessary to hold any specific religion—or any at all—in order to agree that murder is wrong.
Indeed, holy texts are so full of absurdities and atrocities that the right thing to do is to completely and utterly repudiate holy texts—especially the Bible and the Qur’an.
If you say you believe in one of these holy texts, you’re either a good person but a hypocrite because you aren’t following the book; or you can be consistent in following the book, but you’ll end up being a despicable human being. Obviously I much prefer the former—but why not just give up the damn book!? Why is it so important to you to say that you believe in this particular book? You can still believe in God if you want! If God truly exists and is benevolent, it should be patently obvious that he couldn’t possibly have written a book as terrible as the Bible or the Qur’an. Obviously those were written by madmen who had no idea what God is truly like.
