Monday, November 30, 2015

Book review - Battling the Gods: Atheism in the Ancient World

Atheism in the Ancient World - by Tim Whitmarsh
Reviewed by REBECCA N. GOLDSTEIN

The philosopher Sidney Morgenbesser, beloved by generations of Columbia University students (including me), was known for lines of wit that yielded nuggets of insight. He kept up his instructive shtick until the end, remarking to a colleague shortly before he died: “Why is God making me suffer so much? Just because I don’t believe in him?” For Morgenbesser, nothing worth pondering, including disbelief, could be entirely de-¬paradoxed.

The major thesis of Tim Whitmarsh’s excellent “Battling the Gods” is that atheism — in all its nuanced varieties, even Morgenbesserian — isn’t a product of the modern age but rather reaches back to early Western intellectual tradition in the ancient Greek world. The period that Whitmarsh covers is roughly 1,000 years, during which the Greek-speaking population emerged from illiteracy and anomie, became organized into independent city-states that spawned a high-achieving culture, were absorbed into the Macedonian Empire and then into the Roman Empire, and finally became Christianized. These momentous political shifts are efficiently traced, with astute commentary on their reflection in religious attitudes.

But the best part of “Battling the Gods” is the Greek chorus of atheists themselves, who speak distinctively throughout each of the political transformations — until, that is, the last of them, when they go silent. If you’ve been paying attention to contemporary atheists you might be startled by the familiarity of the ancient positions.

So here is Democritus in the fifth century B.C. — he who coined the term “atom,” from the Greek for “indivisible,” speculating that reality consisted of nothing but fundamental particles swirling randomly around in the void — propounding an anthropological theory of the origins of religious beliefs. Talk of “the gods,” he argued, comes naturally to primitive people who, unable yet to grasp the laws of nature, resort to fantastical storytelling. The exact titles of his works remain in doubt, but his naturalist explanation of the origins of conventional religion might have made use of Daniel C. Dennett’s title “Breaking the Spell: Religion as a Natural Phenomenon.”

Or take the inflammatory title of Christopher Hitchens’s book, “God Is Not Great: How Religion Poisons Everything.” Lucretius, who lived in the first century B.C., chose a more neutral title for his magnificent poem, “De Rerum Natura,” or “On the Nature of Things,” but he concurred with the sentiment expressed in Hitchens’s subtitle. He focused not just on the groundlessness of beliefs proffered in ignorance of the natural causes of physical phenomena, but also on their behavioral consequences. In the grip of religious conviction, a person will commit acts too horrific to otherwise contemplate. So Agamemnon, advised by a priest, made a human sacrifice of his daughter to appease the goddess Artemis, who had been offended over the killing of a deer. “Tantum religio potuit suadere malorum,” Lucretius wrote: “Such is the terrible evil that religion was able to induce.” Though the religion may have changed, the point remained sufficiently pertinent for Voltaire to quote the line to Frederick II of Prussia in urging the case for secularism… read more:
http://www.nytimes.com/2015/11/22/books/review/battling-the-gods-atheism-in-the-ancient-world-by-tim-whitmarsh.html?_r=0


Is God willing to prevent evil, but not able?
Then he is not omnipotent.
Is he able, but not willing?
Then he is malevolent.
Is he both able, and willing?
Then whence cometh evil?
Is he neither able nor willing?
Then why call him God?

Epicurus' trilemma.

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