With the spring of modern science, the “God hypothesis” — as famously referred to by the French mathematician Pierre-Simon Laplace — turned out less and less necessary to explain natural events. The phenomenon caused religiosity to decline, specially among educated people. As secular States developed and freedom of expression emerged as a human right, criticism of religion, both by philosophers and scientists, inevitably became widespread.
In this sense, the movement led by Richard Dawkins, Dan Dennett, Sam Harris, and the late Christopher Hitchens — the so called New Atheists — is not new; although it was triggered by a new use of the power of religion: the terrorist attacks of 9/11 wouldn’t have happened if it weren’t for the concept of reward in an afterlife, and blind faith on it.
On a sober review, the New Atheists present a modern, updated, supporting framework, for the individual that’s able to overcome the frightening concept of eternal punishment, often solidified during a religious childhood, and to realize that “everything is possible” or “God works in mysterious ways” are merrily shortcuts for intellectual escapism. Their books provide excellent guidance out of the mazes and away from the traps of faith in its pure form.
However, despite more recent attempts, such as Dawkins’ The Magic of Reality and Harris’ Free Will, the New Atheists, or the “old” ones for that matter, don’t have the same level of success in laying the foundations for a fulfilling life with atheism.
As it turns out, the pursuit of happiness is a journey far more complex than the logic of the involved chemical components and the understanding of the evolutionary processes behind them. Throughout history, besides the supernatural-related affairs, religion took care of many aspects related with the self and life in society, often times providing valuable answers, in the individual and collective realms, as in the practice of meditation, and the act of gathering to celebrate a common purpose, for instance.
But as technology gets more powerful, the world more connected, and cultures clash in unprecedented scale, it becomes too dangerous to leave guidance on these complicated topics to people who base their rationale on dogmas, supposedly sacred books from the ages of tribalism, dreams, and entities undistinguishable from imaginary friends.
This gap has been recognized. We can see the emergence of interesting movements, such as Secular Humanism, and thinkers are starting to approach the topic — see, for instance, recent work by the British philosopher Alain de Botton. Unfortunately, though, there is no solid, structured proposal, and the average atheist is in great part left to find his way through life individually, having to learn and test alternatives by himself.
In part, this is due to the fact that the territory of mind is largely unknown, and a honest, confident answer, can’t be formulated yet. It’s good that we treat the topic carefully, but we need more people, “newer” atheists, to start thinking and acting towards that goal. Because, as the cliche goes, life is too short — a fact we atheists are very aware of.
(A version of this article appeared in Washington Square News.)