So it turns out that I am the family atheist and liberal. The social awkwardness and philosophical incompatibility of this condition was evident the other day in a discussion with a family member that diverged into a shouting match. In fact the immiscibilityof my liberal atheist proclivity with my family’s generally Christian conservative foundation has severed ties with a few family members outright and distanced others. My father, deceased nearly a decade ago, never reconciled with his son’s atheism. In his view, it was a choice inevitably resulting in existential tragedy and damnation into the darkest recesses of infinity.
My wife is a Methodist and our kid is being raised under that umbrella. I have taken the position that I will not indoctrinate my child in the analytical consequences of atheism. Rather, the adoption of a philosophical position on existence is a self-guided adventure everyone is entitled to. Whether one is lead deep into the doctrines of the Abrahamic religions, eastern philosophy, or the uncertain swamp of agnosticism, it is the right of all people to come to their own conclusion on the matter of ones place in the cosmos.
I claim that this is a right. But many otherwise liberty-loving people disagree. They view indoctrination into the religious fold as a kind of rescue. It is a dash across the finish line that must to happen well before death to ensure that the soul is channeled into the chute leading to paradise. Once in this enviable condition, the ethereal community of souls can eternally heap praise upon the diety directly rather than across that impenetrable supernatural discontinuity that is resistant to all but the force of prayer. Or so goes the core theory of the Abrahamic religions as I understand them.
To many religious followers, the very fact that their religion is ancient seems to validate the accuracy and veracity of their ideas. The mere continuity of these doctines seems to confer some hopeful message about the vital truth of the doctine.
But I would counter that what continues over time is not the cosmic accuracy of the idea, but rather the psychological consequences of brain physiology. Architectural features of the brain and the behavior of neurons therein have produced self-awareness. The self-aware brain enables much possibility for an organism. An effect of our self-awareness is that we come to experience time.
But the very familiarity of self-awareness of the human brain might lead it to assume or calculate that self-awareness is a common condition in the external world. It seems to easily conclude that the apparent organization of the world was conducted by a central organizing influence- a diety. Moreover, it is not unreasonable for the self-aware brain to assume that it’s own self-awareness is part of a continuum of awareness or consciousness. The notion that self-awareness might extinguish would be inconceivable.
I think what the ancient religious texts and doctrines convey is a kind of familiarity. It is a shared experience of mystery, uncertainty, and fear through the common experience of consciousness. The brains of our ancestors communicated through the agency of language their chronicles of hope and fear to our brains which share the the same strengths and weaknesses. It is this commonality that rings the bell of truth in our self-awareness. It reinforces the mystical experience as a physiological experience because it is fundamentally that.
What is inevitable about our self-awareness is extrapolation. Religion soon mutates from a personal mystical experience to a theory of physics and politics. This is what I cannot accept- Religion as a political template or as a ToE (Theory of Everything).
Many people come to value alignment to doctrine as a higher calling than the application of love and charity to their fellows who have lost their way or have experienced bad luck or tragedy. I would offer to the reader that what makes a person liberal is the priority choice of people over the politcal doctrine of social Darwinism.
We in the USA have confused economic theory with reality. Economics and business are a subset of sociology. The alleged congruence of economics to morality or metaphysics is a political theory some people have asserted because it serves their purpose in the allocation of wealth. It’s a part of their ToE. And I’m here to say that some of us can see what they’re doing.