Sam Harris is not your grandfather's atheist. The award-winning writer practices Zen meditation and believes in the value of mystical experiences.Ã‚Â But he's adamant in his belief that religion does more harm than good in the world, and has sparked controversy by suggesting that when it comes to faith-based violence, religious moderates are part of the problem, not the solution.Ã‚Â
Laura Sheahen spoke with him about his provocative book "The End of Faith" and hisÃ‚Â comments at the World Congress of Secular Humanism, where thisÃ‚Â interview was conducted.
Laura Sheahen: You've said that nonbelievers must try to convince religious people "of the illegitimacy of their core beliefs." Why are these beliefs dangerous?
Sam Harris: On the subject of religious belief, we relax standards of reasonableness and evidence that we rely on in every other area of our lives. We relax so totally that people believe the most ludicrous propositions, and are willing to organize their lives around them. Propositions like "Jesus is going to come back in the next fifty years and rectify every problem that human beings create"--or, in the Muslim world, "death in the right circumstances leads directly to Paradise." These beliefs are not very contaminated with good evidence.
LS: There are beliefs--like kids believing in the tooth fairy--that I wouldn't say are dangerous.
SH: Right. Those are not as consequential. But this whole style of believing and talking about beliefs leaves us powerless to overcome our differences from one another. We have Christians against Muslims against Jews, and no matter how liberal your theology, merely identifying yourself as a Christian or a Jew lends tacit validity to this status quo. People have morally identified with a subset of humanity rather than with humanity as a whole.
LS: You're saying we should be part of the human race, not part of any particular religious or national group?
SH: Yeah. It is still fashionable to believe that how you organize yourself religiously in this life may matter for eternity. Unless we can erode the prestige of that kind of thinking, we're not going to be able to undermine these divisions in our world.
To speak specifically of our problem with the Muslim world, we are meandering into a genuine clash of civilizations, and we're deluding ourselves with euphemisms. We're talking about Islam being a religion of peace that's been hijacked by extremists. If ever there were a religion that's not a religion of peace, it is Islam.
LS: If 9/11 hadn't happened, what would be the example atheists would point to--another egregious, contemporary misuse of religion?
SH:There are so many. Let's take the extreme case, honor killing in the Muslim world.Ã‚Â Imagine the psychology of a man who, upon hearing that his daughter was raped, is inspired not to console her, not to seek immediate medical and psychological treatment for her, but to kill her. This is an honor-based, shame-based psychology. You cannot name a Muslim country to my knowledge where it doesn't happen. It even happens in the suburbs of Paris. It falls right out of the theology of Islam.
LS: What are some problems with Judaism and Christianity?
SH: There is no text more barbaric than the Old Testament of the Bible--books like Deuteronomy and Leviticus and Exodus. The Qur'an pales in comparison.
LS: Richard Dawkins, a vocal atheist, has said the Old Testament God is a "psychotic monster."
SH: Not only is the character of God diabolical in those books, but there are explicit prescriptions for how to live that are not metaphors; they are not open to theological judo. God just comes right out and says "stone people" for a list of offenses so preposterous and all-encompassing that the killing never stops. You have to kill people for working on the Sabbath. You kill people for fornication.
LS: Doesn't the evidence show that people take their sacred texts with a grain of salt?
SH: That's the point: in the West, we have delivered the salt. Obviously, people are no longer burning heretics alive in our public squares and that's a good thing. We in the West have suffered a sufficient confrontation with modernity, secular politics, and scientific culture so that even fundamentalist Christians and Orthodox Jews can't really live by the letter of their religious texts.
We now cherry-pick the good parts. That's easier to do with the Bible because the Bible is such a big book and it's so self-contradictory; you can use parts of it to repudiate other parts of it. Unfortunately, the Qur'an is a much shorter and more unified message.
But you ask me what the scariest things are in Christianity: this infatuation with biblical prophecy and this notion that Jesus is going to come back as an avenging savior to kill all the bad people.
LS: Wouldn't it be more accurate to say that Christians believe that Jesus is going to come back, period? They don't necessarily believe that he's going to come back as an avenging person to killÃ‚Â people.
SH: One of the things that is overlooked by many Christians is that there is a wrathful Jesus in the New Testament. Jesus comes out and condemns whole towns to fates worse than Sodom and Gomorrah for not liking his preaching. You can find Jesus in some very foul moods.
Look at the theology of the "Left Behind" series of novels and all the religious extremists in our culture who describe a Jesus coming back with a sword and punishing those who haven't lived in his name.
Cherry-picking is a good thing and it's to be hoped that Muslims will eventually cherry-pick as well. But the Qur'an, virtually on every page, is a manifesto for religious intolerance. I invite readers of your website who haven't read the Qur'an to simply read the book. Take out a highlighter and highlight those lines that counsel the believer to despise infidels, and you will find a book that is just covered with highlighter.
LS: Let's return to your idea thatÃ‚Â people must be convinced of the "danger and illegitimacy" of their core beliefs. How can they be convinced?
SH: It's a difficult problem because people are highly indisposed to having their core beliefs challenged. But we need to lift the taboos that currently prevent us from criticizing religious irrationality.
LS: How do you bring it up, and in what context? At a party?
SH: I'm not advocating that people challenge everyone's religious beliefs wherever they appear. In a crowded elevator, if someone mentions Jesus and you start barking at them, that's not really the front line of discourse.
Whenever you're standing at a podium or publishing a book or article or an op-ed, that's when it's time to be really rigorous about the standards of evidence.
Interpersonally, we don't challenge everyone's crazy beliefs about medical therapies or alien abduction or astrology or anything else. Yet if the president of the U.S. started talking about how Saturn was coming into the wrong quadrant and is therefore not a good time to launch a war, one would hope that the whole White House press corps would descend on himÃ‚Â with a straitjacket. This would be terrifying--to hear somebody with so much power basing any part of his decision-making process on something as disreputable as astrology. Yet we don't have the same response when he's clearly basing some part of his deliberation on faith.
LS: Many people consider America to have been founded as a Christian nation. They think many of the Founding Fathers were specifically Christian and very religious, whereas many secularists argue they weren't. You've said the issue is a dead end.
SH: I just think that it's the wrong battle to fight. Even if the [Founding Fathers] were as religious or deranged by their religiosity as the Taliban, their beliefs now are illegitimate. Secularists are on the right side of the debate and fundamentalists in our culture are distorting history. The Founding Fathers--many believed that slavery was a justifiable practice; we now agree that it's an abomination. Anyone trying to resurrect slavery because Thomas Jefferson, that brilliant man, didn't free the slaves--that's an argument that would be so appalling to us now, in terms of 20th century morality.
LS: You've said the First Amendment is insufficient to protect against encroachments of religion. What would you doÃ‚Â to supplement what the First Amendment does?
SH: I'm not eager to monkey with the Constitution. It has to happen at the level of popular, grassroots expectations of what it means to be a rational, well-educated human being.
LS: You've said that people perceive the word "atheist" as along the lines of "child molester." How should atheists present themselves?
SH: I'm very distrustful of finding the right label because labels are ultimately sloganeering. You had the label the "brights," which is stillborn. I think atheism and secularism are also names that ultimately we don't need. We don't need a name for disbelief in astrology. I don't think we need anything other that rationality and reason and intellectual honesty.
In our society, people are rewarded for pretending to be certain about things they're clearly not certain about. You cannot have presidential aspirations without being willing to pretend to be certain that God exists. You have to pander to the similar convictions of 90% of the American population. 70% of Americans claim to feel that it is important that their president be strongly religious. No aspiring politician can fly in the face of those numbers now, so we are rewarding people for false certainty, false conviction.
Clearly, anyone who claims to be certain that Jesus was literally born of a virgin is lying. He's either lying to himself or he's lying to others. There's no experience you have praying in church that can deliver certainty on that specific point.
LS: You're saying it's not verifiable.
SH: It's just not the kind of thing that spiritual experience validates. You can pray in a room to Jesus and even have an experience of Jesus being bodily present. Jesus shows up with a whole halo and the beard and the robes and it's the best experience of your life. What does that prove? You wouldn't even be in the position to know whether the historical Jesus actually had a beard on the basis of that experience.
Yet one thing I argue in my book is that experiences like that are very interesting and worth exploring. There's no doubt that people have visionary experiences.
There's no doubt that praying to Jesus for 18 hours a day will transform your psychology--and in many ways, transform it for the better. I just think that we don't have to believe anything preposterous in order to understand that. [We can] value the example of Jesus, at least in half his moods, and we should want to discover if there's a way to love your neighbor as yourself and generate the kind of moral psychology that Jesus was talking about.
LS: What is your response to people who like science, who agree with it, but who say "It's not enough, it doesn't satisfy me, I need more?"
SH: With religious moderates, you have people talking about just wanting meaning in their lives, which I argue is a total non-sequitur when it comes down to justifying your belief in God.
If I told you that I thought there was a diamond the size of a refrigerator buried in my backyard, and you asked me, why do you think that? I say, this belief gives my life meaning, or my family draws a lot of joy from this belief, and we dig for this diamond every Sunday and we have this gigantic pit in our lawn. I would start to sound like a lunatic to you. You can't believe there really is a diamond in your backyard because it gives your life meaning. If that's possible, that's self-deception that nobody wants.
LS: What if people prefer self-deception to despair and chaos?
SH: I would argue that is really not the alternative.
LS: What is the alternative? If there's no God who orders things, some people would say there's chaos, it's all random, their life is meaningless. There really is despair out there--especially about evolution.
SH: You don't have to believe in God to have the most extraordinary, mystical experience. Personally, I've spent two years on meditation retreats just meditating in silence for 12-18 hours a day.Ã‚Â
You can try to be a mystic, like Meister Eckhart in the Christian tradition, without believing Jesus was born of a virgin. You can realize the value of community and compassion and love of your neighbor without ever presupposing anything on insufficient evidence.
There are many ironies here. The [sacred texts] themselves are very poor guides to morality. The only way you find goodness in good books is because you recognize it. They're based on your own ethical intuitions. In the New Testament,Ã‚Â Jesus is talking about the Golden Rule--a great, wise, compassionate distillation of ethics. You're doing that based on your intuition.
Hopefully, also, you recognize that stoning someone to death for not being a virgin on her wedding night, or beating your child with a rod, as it recommends in Proverbs, and which millions of Christians do in our country, that's not a good thing. You know that based on your own intuitions and the evolving human conversation about what is ethical and most conducive to human happiness.
LS: You're saying that we can figure out moral, ethical behavior on our own, without benefit of religious concepts.
SH: All we have is human conversation to do this with. Either you can be held hostage by the human conversation that occurred 2,000 years ago and has been enshrined in these books, or you can be open to the human conversation of the 21st century. And if there's something good in those books, then it is admissible in the 21st century conversation on morality.
LS: Some people say the good that religion does outweighs the bad things they get away with because they're religions.Ã‚Â
SH: We can do all that good--and we are doing all that good--without any affiliation with religion. It's true there are Christian missionaries doing very fine work in Africa. There are secular groups like Doctors Without Borders doing the same work. They don't need to believe in Jesus coming out of the clouds in order to do that work.
It's not that people don't do good and heroic things on the basis of their dogma, it's just those things aren't best done on the basis of religious dogma. We can agree that famine in Africa is intolerable to us for perfectly compassionate and rational and modern reasons that have nothing to do with beliefs. We just have to believe that it is unethical that people are starving to death while we are throwing out half of our meals.
This article appeared originally on www.beliefnet.com. Used with permission. All rights reserved.
Best known as the star of movies like "Bull Durham" and "Thelma and Louise," Susan Sarandon also plays a major role as an activist. From her 1993 Oscar-night plea to help AIDS sufferers in Haiti to her current advocacy for the homeless, Sarandon has kept humanitarian causes in the spotlight. She spoke with Beliefnet recently about her spiritual path, her work with Holy Apostles Soup Kitchen, and what she hopes for her children.
How would you describe your spiritual path? Do you identify with a particular one, or it is mainly the activism you're involved in that fulfills you?
I try to live my life every day in the present, and try not to turn a blind eye to injustice and need. I wish I did more. I feel my family's needs are a priority. I'm not comfortable with the idea of serving the many and ignoring my family. In the bigger picture, I see myself getting more and more involved as they leave the nest and don't need the daily attention.
Which ethical and spiritual lessons do you most want your children to learn?
I want them to respect the divine in everyone. And understand that with privilege comes responsibility. Everyone has a responsibility towards this larger family of man, but especially if you're privileged, that increases your responsibility. I want them to understand the joy of empowerment, of service. I want them to understand that doing the right thing is a joyful experience, that it isn't a grind.
So volunteering -- like your work in soup kitchens -- has never been a grind for you?
Not at all. We have a tradition in our house. I was always envious of bar mitzvahs and people having really defined rites of passage and being able to mark that with some kind of community service. My kids were not particularly ready at thirteen, so we do it at sixteen. My daughter wanted to do something with kids, and she found a shelter and she and her friends and myself and our friends spent a few days and did over a huge room at a shelter.
To celebrate her coming of age?
Yes, and to have something to mark her passage into womanhood that was positive and creative and that she figured out herself.
[A] group I work with that's really fabulous is Habitat for Humanity. This year my son Jack was turning sixteen. We had about 22 people, half were kids and half of them adults, friends of mine who have known him forever. Everybody showed up at 8:30 in the morning and we put in all the drywall of a four-story brownstone in Harlem, working with people that knew what they were doing more than we did, obviously.
Just being there at 8:30 was tough for some of these boys. They were filthy; they worked so hard all day long. And they had something to show for it. They laughed, they carried on. I think it really was special for them, because it was very dramatic -- because sometimes you end up just painting or doing little things -- in this case, you actually took a skeleton of rooms and tuned them into [ones] with walls. Everyone was filthy and weary by the end of the day, but it was great.
It's so rewarding to know you're capable of doing that. I want my kids to understand the joy of that. Not the self-congratulatory "I'm such a good person" kind of thing, but just the sense of accomplishment. You're working with people who are going to live there. So I would hope they would develop some kind of habit that involves understanding that their life is so full they can afford to give in all kinds of ways to other people. I consider that to be baseline spirituality. The heart is a muscle like every other muscle. The more you use it... I think I'm an actor because I have very strong imagination and empathy. I never studied acting, but those two qualities are exactly the qualities that make for an activist.
When you start to develop your powers of empathy and imagination, the whole world opens up to you. As my little guy said when he first learned about the origins of man, he said, "So Mom, I guess there really isn't such a thing as a stranger, is there?"
It's a spirituality that's empowering and inclusive and gives you a world that's so large and full of possibilities and so full of rewards. That's joyful. The people you meet -- when I was down after [September] 11th at Ground Zero, I was running into people that I knew from the soup kitchens, from Habitat, that I remembered. They're just everywhere. It's great to see people who find joy in service and don't close their eyes and aren't afraid.
If you walk down the street and see someone in a box, you have a choice. That person is either the other and you're fearful of them, or that person is an extension of your family. And that makes you at home in that world and not fearful. So really it's very self-serving.
You've worked with a lot of hunger-relief organizations in New York City. What prompted you to start working with Holy Apostles Soup Kitchen?
My relationship with Holy Apostles Soup Kitchen started years and years ago. They were one of the few safe havens for people living with AIDS way back when there was such a stigma with AIDS. They stepped into the breach with counseling. I think there were even times when doctors could approach people with drug trials -- well, not drug trials, but counseling them about other choices. No one was really up-front about anything to do with AIDS at that time. I had a lot of friends who were fighting not only the disease but, at that time, the humiliation and the secret of having the disease.
I'm a native New Yorker. Everything to do with New York feels like my family. Home means so much to me. Even before I had children, I was one of those people that always had an extended family of friends. You'd make big Thanksgiving Day dinners and big events on Christmas. I tended to love gatherings -- not parties necessarily, but celebrations of different kinds.
The dilemma of homelessness -- seeing people without a home, without their basic needs fulfilled -- things that people are entitled to -- shelter, safety, food -- always really affected me. It's always been very difficult for me to see people on the street. So I initially gravitated towards solving those problems in what I considered to be my extended family, which is my city.
People often burn out on soup kitchen work or humanitarian work like helping the homeless. What keeps you going given the magnitude of the problem?v
It can be discouraging whenever you're dealing with an ongoing problem. But as opposed to something like politics, where it's frustrating because there are so many lies involved and so much bureaucracy, when you're dealing one on one with people, you meet the most inspiring people. Other people who've been working in a much less dilettantish way than I do. People who've actually committed themselves -- retired schoolteachers, young people who form a community that goes fairly unnoticed until you dive into that pond.
You meet the most extraordinary people who are doing something that's very empowering. Not only that can make a difference in another's life, it makes a difference in your life to know the power of one. To know that once you decide to look at life outside of the narrow limits of just your world and start to understand that you can make a difference in very simple ways -- in volunteering and all the way up to bigger world problems.
At a time when everything seems so out of control and the people you've elected are bogus and there's so much random violence and hatred, it fills you with such hope and admiration to even be part for a short time in a community where people have connected to strangers to try to put out a hand. The last time I served down at Holy Apostles, what was really striking to me was how different the group of people were who were coming for food from even a year ago...
In that you have so many people out of work who've had jobs all their lives. You have so many young couples that cannot find a way to pay their rent, or there's been illness or whatever. It's so much easier these days to find yourself in a situation where you end up on the street or end up with not enough money to buy your food on a regular basis.
You've said how much you admire the people working for these causes. It sounds like what you've said about Sister Helen Prejean, the nun who wrote "Dead Man Walking" -- that she had a kind of "practical spirituality."
Yes. My problem with the [Catholic] Church-I was brought up Catholic -- was that Jesus' life was a very hands-on spirituality. It wasn't about excluding people. It was exactly the opposite. He was a shepherd to those people who had been excluded already from the mainstream and who were needy. I always envisioned the Church more as they do in some Latin American countries, where they're involved in the plight of the poor and in justice -- all those things that politicize you once you start to open your eyes. You can't tend to somebody's soul and ignore their body. You can't talk in abstract terms.
Is that a problem you see with organized religion in general?
Any religion that is so black and white -- to me, that's like fanaticism. Religion is not black and white. It's much more complicated. Spirituality is much bigger than that. God is much bigger than that. I don't believe in a wrathful God. I believe he's much more forgiving and inclusive than some religions. The things that are done in her name or his name are horrible.
What would the world look like if Susan Sarandon were in charge -- if you were the head of the United Nations, say? What would a Susan Sarandon utopia look like?
First of all, there'd be much more peace because the whole underlying problem in the world now is this huge gap between rich and poor. Jimmy Carter's completely all over this and moving in the right direction.
We give so little in terms of aid compared to other nations, compared to our military budget, compared to everything else. Having gone to Africa and India for the U.N. as an ambassador, it takes so little effort and money to get rid of malaria, to bring in clean water, to give people a chance at an education. When you don't have hope, that's when people start to do weird, horrible, violent things. That's at the bottom of it. It's just a question of prioritizing. The funds are there. When you look at what other countries do, I was stunned by how little we contribute as the wealthiest nation.
Within this country, there shouldn't be hunger within the United States. People should have a chance or an education and decent housing and medical care. Those are just basic rights. A woman shouldn't have to fear for raising a child in this country, shouldn't have to be fearful that they can't pay simple medical expenses. That's obscene.
I would try to make it possible for kids of the United States to travel to other countries. They would be less afraid and more empowered. When kids start to meet other kids in places that seem so scary and different, they start to understand how much alike everyone is, and that our needs are so similar. Kids are kids no matter where you go.
I'd try to encourage more trips for student leaders from every high school around the U.S. It would make it so much more difficult to drop bombs and be known as this violent [nation] all over the world. We should start exporting some of the generosity that exists with the good people of the United States, who just need a chance to understand what can be done and what a wonderful experience that is.