Do We Need God to be Good?

Much strident rhetoric has been written by new atheist philosophers and scientists about the negative effects of religion in terms of war, hatred and intolerance, restating similar arguments by Russell and others 100 years ago. The author of this original book is an anthropologist and as such has a different perspective on the social origins of morality as observed in cultures around the world. He argues that moral ideas are essentially social and can be reinforced by religious systems encouraging the cultivation of personal virtue. Basic to his understanding is the way in which we form group identities that define us both within the group and over and against other groups. He shows through a powerful experiment even artificially created groups soon reflect a dynamic of amity and enmity. So after an introductory section on human nature, the author moves on to religion and morality where he demonstrates that religion is very much more than a belief in supernatural beings and exhibits a sophisticated level of reasoning equal in every way to the most rigorous of modern scientists. In considering the outlook of Epicurus and ancient materialist atheists, he remarks that they prioritise individual pleasure and do not think there is such thing as society. Religious ethics can provide a higher perspective on social ethics and move people beyond a selfish approach.

The next chapter discusses the nature of humanism, quoting extensively from AC Grayling. The prime values seem to be autonomy and rationalism, involving the primacy rather than the transcendence of the self. Hence the glorification of success. The author considers the humanist critique of religion, responding to some of the commonest criticisms. In the last chapter, he tackles the humanist claim that the world would be a much better place if religion could disappear and atheist rationalism replace it. Scientifically, he shows how a purely biological approach tends to lead to the denial of consciousness and free will, as we also find in behaviourism. In other words, it is essentially impersonal and objective when we know from our own experience that the real value of life is in fact subjective. Based on this view that removes the human dignity of the individual, totalitarian atheist regimes have killed millions of people during the 20th century. On the other hand, we also have a growing culture of narcissism. This all provides a sharp corrective to the more simplistic biological and humanist views of selfish individualism. Instead, the author asks how adding the spiritual dimension of existence to the material dimension changes the kind of ethical system we can have. In Christianity, the fatherhood of God is linked to the brotherhood of man, and the dignity of the individual is assured. He also reminds us that appalling acts committed in the name of religion cannot in fact be justified in the name of that religion.