Dinesh D'Souza, Atheism, Virginia Tech [Second Update]
by mapantsula (external - login to view)
Thu Apr 19, 2007 at 03:55:16 PM PDT
I am an atheist and a professor at Virginia Tech. Dinesh DíSouza says that I donít exist, that I have nothing to say, that I am nowhere to be found.
But I am here.
- mapantsula's diary (external - login to view) :: ::
Notice something interesting about the aftermath of the Virginia Tech shootings? Atheists are nowhere to be found. Every time there is a public gathering there is talk of God and divine mercy and spiritual healing. Even secular people like the poet Nikki Giovanni use language that is heavily drenched with religious symbolism and meaning.It is hardly surprising that Dinesh DíSouza is once again not only profoundly mistaken but also deeply offensive. But I thought it worthwhile to say something in response, not because most people would put the point in the same morally reptilian manner as DíSouza, but because there is at least some vague sense amongst people that we atheists donít quite grasp the enormity of Mondayís events, that we tend towards a cold-hearted manner of thinking, that we condescend to expressions of community, meaning, or bereavement.
The atheist writer Richard Dawkins has observed that according to the findings of modern science, the universe has all the properties of a system that is utterly devoid of meaning. The main characteristic of the universe is pitiless indifference. Dawkins further argues that we human beings are simply agglomerations of molecules, assembled into functional units over millennia of natural selection, and as for the soul--well, that's an illusion!
To no one's surprise, Dawkins has not been invited to speak to the grieving Virginia Tech community. What this tells me is that if it's difficult to know where God is when bad things happen, it is even more difficult for atheism to deal with the problem of evil. The reason is that in a purely materialist universe, immaterial things like good and evil and souls simply do not exist. For scientific atheists like Dawkins, Cho's shooting of all those people can be understood in this way--molecules acting upon molecules.
If this is the best that modern science has to offer us, I think we need something more than modern science.
So I will tell you, Mr DíSouza, what I grasp and where I am to be found.
I understand why my wife was frantic on Monday morning, trying to contact me through jammed phone lines. I can still feel the tenor of her voice resonating in my veins when she got through to me, how she shook with relief and tears. I remember how my mother looked the last time she thought she might have lost a son, so I have a vivid image of her and a thousand other mothers that hasnít quite left my mind yet.
I am to be found in Lane Stadium, looking out over a sea of maroon and orange, trying not to break down when someone mentions the inviolability of the classroom and the bond between a teacher and his students. That is my classroom, Mr DíSouza, my students, my chosen responsibility in this godless life, my small office in the care of humanity and its youth.
I know that brutal death can come unannounced into any life, but that we should aspire to look at our approaching death with equanimity, with a sense that it completes a well-walked trail, that it is a privilege to have our stories run through to their proper end. I donít need to live forever to live once and to live completely. It is precisely because I donít believe there is an afterlife that I am so horrified by the stabbing and slashing and tattering of so many lives around me this week, the despoliation and ruination of the only thing each of us will ever have.
We atheists do not believe in gods, or angels, or demons, or souls that endure, or a meeting place after all is said and done where more can be said and done and the point of it all revealed. We donít believe in the possibility of redemption after our lives, but the necessity of compassion in our lives. We believe in people, in their joys and pains, in their good ideas and their wit and wisdom. We believe in human rights and dignity, and we know what it is for those to be trampled on by brutes and vandals. We may believe that the universe is pitilessly indifferent but we know that friends and strangers alike most certainly are not. We despise atrocity, not because a god tells us that it is wrong, but because if not massacre then nothing could be wrong.
I am to be found on the drillfield with a candle in my hand. ďAmazing GraceĒ is a beautiful song, and I can sing it for its beauty and its peacefulness. I donít believe in any god, but I do believe in those people who have struggled through pain and found beauty and peace in their religion. I am not at odds with them any more than I am at odds with Americans when we sing the ďStar-Spangled BannerĒ just because I am not American. I can sing ďLean on MeĒ and chant for the Hokies in just the same way and for just the same reason.
I know that the theory of natural selection is the best explanation for the emergence and development of human beings and other species. I know that our bodies are composed of flesh, bone, and blood, and cells, and molecules. I also know that this does not account for all aspects of our lives, but I know no-one who ever thought it did. That is why we have science, and novels, and friendships, and poetry, and practical jokes, and photography, and a sense of awe at the immensity of time and the planetís natural history, and walks with loved ones along the Huckleberry Trail, and atheist friends who keep kosher because, well just because, and passionate reverence for both those heroes who believed and those who did not, and have all this without needing a god to stitch together the tapestry of life.
I believe this young man was both sick and vicious, that his actions were both heinous and the result of a phenomenon that we must try to understand precisely so that we can prevent it in future. I have no sympathy for him. Given what he has done, I am not particularly sorry he has spared the world his continued existence; there was no possibility of redemption for him.
You think we atheists have difficulty with the concept of evil. Quite the contrary. We can accept a description of this man as evil. We just donít think that is an explanation. That is why we are exasperated at your mindless demonology.
I feel humbled by the sense of composure of a family who lost someone on Monday. I will not insult that dignity by pretending there is sense to be made of this senselessness, or that there is some greater consolation to be found in the loss of a husband and son.
I know my students are now more than students.
You can find us next week in the bloodied classrooms of a violated campus, trying to piece our thoughts and lives and studies back together.
With or without a belief in a god, with or without your asinine bigotry, we will make progress, we will breathe life back into our university, I will succeed in explaining this or that point, slowly, eventually, in a ham-handed way, at risk of tears half-way through, my students will come to feel comfortable again in a classroom with no windows or escape route, and hell yes we will prevail.
You see Mr DíSouza, I am an atheist professor at Virginia Tech and a man of great faith. Not faith in your god. Faith in my people.
Mr D'Souza has more to say (external - login to view):
And boy the atheists are up in arms! They're mad as hell about my post "Where is Atheism When Bad Things Happen." Many responders informed me that tragedies are normally considered a problem for religion, not atheism. Where is God when bad things happen? Yes, people, I know this. My point was that if evil and suffering are a problem for religion--and they are--they are an even bigger problem for atheism.We think the pain is complete and absolute. We know it is.
The reason is suggested from the quotation given above. When there is a tragedy like the one at Virginia Tech, the ones who are suffering cannot help asking questions, "Why did this have to happen?" "Why is there so much evil in the world?" "How can I possibly go on after losing my child?" And so on.
In my post I noted that Richard Dawkins had not been invited to address the mourners at Virginia Tech. Several atheists--who haven't yet lost their fundamentalist habit of reading--took this sarcastic statement literally. "So what? The Pope hasn't been invited either!" My point was that atheism has nothing to offer in the face of tragedy except C'est la vie. Deal with it. Get over it. This is why the ceremonies were suffused with religious rhetoric. Only the language of religion seems appropriate to the magnitude of tragedy. Only God seems to have the power to heal hearts in such circumstances. If someone started to read from Dawkins on why there is no good and no evil in the universe, people would start vomiting or leaving.
One clever writer informs me that atheists don't deny meaning, they simply insist that meaning is not inherent in the universe, it is created by us. Okay, pal, here's the Virginia Tech situation. Go create some meaning and share it with the rest of us Give us that atheist sermon with you in the pulpit of the campus chapel. I'm not being facetious here. I really want to hear what the atheist would tell the grieving mothers.
We think that nothing can heal these hearts, that time can only take the sharpness off the agony, that only in time can beauty be wholeheartedly seen again or laughter felt deep inside.
We insist there is no sense or meaning to be made of this massacre. There was only sense and meaning to be created within the lives of each person gunned down. That is why we are horrified by it. That is precisely why it is so horrific.
We don't believe these people have died for anything: God's plan, as a beacon to the rest of us, to be a vivid memento mori for all. We just believe they have died, brutally and without mercy. We refuse to lie to grieving mothers out of some patronising sense that a pleasant myth is more respectful than a terrible truth.
Those of us with the slightest shred of deceny do not tell widows to deal with it, to get over it. That the world can be callous is no reason to be so myself. I know that no family could ever get over this loss, that no family should ever be expected to get over this loss -- either by themselves, by religious rhetoricians bearing false platitudes, or by inane political pundits -- but that not getting over the loss does not preclude some other kind of happiness, some other source of joy, at some other time. Not now, not in this moment, not when they have moved on, but only when it comes to them one day, like light dawning slowly.
We know the world is cold, and that only people can make it warmer. We believe we can live in this imperfection, like a child can live without fulfilling her desperate wish for wings. We rail against injustice and tragedy, not the absence of deeper guarantees.
Some of us are those grieving mothers and wives and friends and colleagues. Some of us are inconsolable, but dignified for all that.
There is no language appropriate to the magnitude of the tragedy. Not stories about a poor man nailed to a cross, not fine words about a time for healing and a time for dying, not even the lines of the poet who, in the midst of his own horror, struggles to ask:
How can I embellish this carnival of slaughter,But it is that same poet who also writes of death:
How decorate the massacre?
I have certainlySpring has come to Virginia. Monday morning was the last snow we will have this season. All those who have come to Blacksburg this week have told us how beautiful our countryside is. They're right, of course, there is all this terrible, unforgiving beauty here.
no faith in miracles, yet I long
that when death come to take me
from this great song
of a world, it permits me to return
to your door and knock
and call out: "If you need someone
to share your anguish, your simplest pain,
then let me be the one.
If not, let me again
embark, this time never
to return, in that final direction,
I would leave this alone, but Mr D'Souza is once again demonstrating his truly remarkable vapidity (external - login to view):
Actually my point was a simple one, and it seems to be unrefuted. Atheism seems to have nothing to say to people when there is serious bereavement or tragedy. Of course atheists have feelings and there were undoubtedly atheists among the mourners at Virginia Tech. But the Richard Dawkins philosophy--that we live in a meaningless world where there is no good and no evil--whatever its intellectual merit, seems arid and unconsoling when human beings are really hurting.Atheists are hurting here themselves, and we don't see much to console ourselves or our colleagues and students and their families. But there is nothing arid in what we believe. Our lives are replete with colour, and friendships, and loving relationships, and curious books to read, and papers to write, and difficult points to figure out. There may be no deity, but there is a world of wonder to take its place.
And this week, our lives have also been trashed by this brutal man, So part of that world is heartache and horror, and in the middle of that heartache and horror we will spurn your trite consolations, your happily-ever-after fairy tales, as a denial of our grief, as a repudiation of the reality of this pain.
Atheists like to portray themselves as devotees of reason, but read the responses and see how much reason you discover there. Rather, it looks like these fellows hate God, and this hate spills over to anyone who brings up God's name. Call it the atheism of revenge. They blame God for screwing them over in some way, and unbelief is their form of payback.How can I hate an entity that I don't believe exists? If I did actually blame a god for something, then I could hardly be an atheist. Atheism is not high school silent treatment, Mr D'Souza. It is not the rejection, forsaking, or loathing of a god, but the belief that there is no god there to reject, forsake, or loathe.
We atheists are liberated from the belief that these events must make sense, that there must be something else to it other than the eruption of a psychopathic impulse. We are horrified, not puzzled, by its absurdity.
I don't blame a god for screwing over my campus, for murdering my colleagues, for terrorising my students, Mr D'Souza, I blame the man who thought he was your new christ.