All language subtitles for The.Four.Horsemen.2008.720p.BluRay.x264-[YTS.AM]

One of the things weíve all met is the
accusation that we are strident or arrogant,

or vitriolic, or shrill. What do we think
about that?

Hah! Yeah, well Iím amused by it, because
I went out of my way in my book to address

reasonable religious people. And I test-flew
the draft with groups of students who were

deeply religious. And indeed, the first draft
incurred some real anguish. And so I made

adjustments and made adjustments. And it didnít
do any good in the end because I still got

hammered for being for being rude and aggressive.
And I came to realise that itís a no-win

situation. Itís a mugís game. The religions
have contrived to make it impossible to disagree

with them critically without being rude.

Without being rude.

You know, they sort of play the hurt
feelings card at every opportunity, and faced

with a choice of, well, am I gonna be rude
or am I going to articulate this criticism?

I mean, am I going to articulate it, or am
I just gonna button my lip?

Right, well, thatís what it is to trespass
a taboo. I think weíre all encountering the

fact that that religion is held off the table
of rational criticism in some kind of formal

way even by, weíre discovering, our fellow
secularists and our fellow atheists. You know,

just leave people to their own superstition,
even if itís abject and causing harm, and

donít look too closely at it.

Now that was, of course, the point of
the title of my book is there is this spell

and we gotta break it. But if the charge of
offensiveness in general is to be allowed

in public discourse, then, without self-pity,
I think we should say that we, too, can be

offended and insulted. I mean, Iím not just
in disagreement when someone like Tariq Ramadan,

accepted now at the high tables of Oxford
University as a spokesman, says the most heíll

demand, when it comes to the stoning of women,
is a moratorium on it. I find that profoundly

Ö much more than annoying.

Right, yeah, but I think Ö

Insulting, not only insulting, but actually
threatening.

But youíre not offended. I donít see
you taking things personally. Youíre alarmed

by the liabilities of certain ways of thinking,
as is in Ramadanís case.

Yes. But he would say, or people like
him would say that if I doubt the historicity

of the prophet Muhammad, Iíve injured them
in their deepest feelings.

Right.

Well I am, in fact. I think all people
ought to be offended, at least in their deepest

integrity by, say, the religious proposition
that without a supernatural, celestial dictatorship,

we wouldnít know right from wrong. That we
only live by Ö

But are you really offended by that?
Doesnít it just seem wrong with you?

No. I say only, Sam, that if the offensiveness
charge is to be allowed in general, and arbitrated

by the media, then I think weíre entitled
to claim that much, without being self-pitying,

or representing ourselves as an oppressed
minority, which I think is an opposite danger,

I will admit. Iíd like to add also that that
I agree with Daniel that there is no way in

which the charge against us can be completely
avoided, because what we say does offend the

core, very core, of any serious religious
person, (inaudible). We deny the divinity

of Jesus, for example, that maybe will be
terrifically shocked and possibly hurt. Itís

just too bad.

Iím fascinated by the contrast between
the amount of offence thatís taken by religion

and the amount of offense that people take
against anything else, like artistic taste.

Your taste in music, your taste in art, your
politics. You could be not exactly as rude

as youíd like, but you could be far, far
more rude about such things. And Iíd quite

like to try to quantify that, to actively
research about it, actually test people with

statements about their favourite football
team, or their favourite piece of music or

something, and see how far you can go, before
they take offense, compared to Ö well, is

there anything else, apart from say, how ugly
your face is, that gives such Ö

Or your husbandís or wifeís, or girlfriendís
or partnerís faces.

Yeah, yeah, yeah, yes.

Well itís interesting that you say that,
because I regularly debate with a terrible

man called John Donahue, of the Catholic Defence
League, and he actually is righteously upset

by certain transient modern art, which tend
to draw attention to themselves by blasphemy.

For example Serranoís ëìPiss Christî,
or the elephant dung on the Virgin, and so

on. And indeed, I think think itís quite
important that we share,

with Sophocles and other pre-monotheists,
a revulsion to desecration or to profanity,

that we donít want to see churches desecrated
Ö

No, indeed not.

or religious icons trashed, and so forth.
We share an admiration for at least some of

the aesthetic achievements of religion.

Right. I think this whole notion of Ö
I think our criticism actually more barbed

than that, in the sense that weíre not Ö
we are offending people, but we are also telling

them that theyíre wrong to be offended. I
mean, physicists arenít offended when their

view of physics is disproved or challenged.
I mean, this is just not the way rational

minds operate when theyíre really trying
to get at whatís true in the world. And religions

purport to be representing reality. And yet
thereís this peevish, tribal, and ultimately

dangerous, reflexive response to having these
ideas challenged. I think weíre pointing

to the total liability of that fact.

Well, and too, thereís no polite way
to say to somebody Ö

Youíve wasted your life! (laughter)

do you realise youíve wasted your life?
Do you realise that youíve just devoted all

your efforts and all your goods to the glorification
of something which is just a myth? Or have

you ever considered ñ even if you say have
you even considered the possibility that maybe

youíve wasted your life on this? Thereís
no inoffensive way of saying that. But we

do have to say it, because they should jolly
well consider it. Same as we do about our

own lives.

Oh, absolutely.

Dan Barkerís making a collection of
clergymen whoíve lost their faith but donít

dare say so, because itís their only living.
Itís the only thing they know what to do.

Yeah, Iíve heard from one of them, at
least.

Have you? Yes.

I used to have this when I was young,
ongoing arguments with members of the Communist

Party. They sort of knew that it was all up
with the Soviet Union. Many of them have suffered

a lot, and sacrificed a great deal, and struggled,
you know, manfully to keep what they thought

was the great ideal life. Their mainspring
had broken, but they couldnít give it up,

because it would involve a similar concession.
But certainly, I mean, if anyone said to me,

ìhow could you say that to them about the
Soviet Union? Didnít you know you were going

to really make them cry and hurt their feelings?î
I wouldíve said donít be ridiculous! Donít

be absurd! But I find it in many cases almost
an exactly analogous argument.

When people tell me Iím being rude and
vicious and terribly aggressive in the way

that I say Ö well if I were saying these
things about the pharmaceutical industry or

the oil interests, would it be rude? Would
it be off-limits? No.

ëCourse it wouldnít.

Well, I want religion to be treated just
the way we treat the pharmaceuticals and the

oil industry. Iím not against pharmaceutical
companies. I am against some of the things

they do. But I just want to put religions
on the same page with them.

Including denying them tax exemption.

Yeah.

Yes.

Or in the English case, state subsidy.

Iím curious how religion acquired this
charm status that it has, compared to any

of these other things. And somehow weíve
all bought into it whether weíre religious

or not. Some historical process has lead to
this immunisation of religion against, well,

this hyper-offense taking that religion is
allowed to take.

And whatís particular amusing to me
finally ñ at first it infuriated me, but

now Iím amused ñ is theyíve managed to
enlist legions of non-religious people who

take offense on their behalf.

And how!

In fact, the most vicious reviews of
my book have been by people who are not themselves

religious, but theyíre terribly afraid of
hurting the feelings of the people that are

religious. And they chastise me worse than
anybody who is deeply religious.

Exactly my experience. Exactly my experience.

So one of you pointed out how condescending
that view is. Itís like the idea of penitentiaries

I mean, other people need them, you know,
that we must keep these people safely in their

myths.

Yes.

Well. I think thereís one answer to
that question which may illuminate a difference,

or at least the difference that I have, I
think, maybe with all three of you. Thereís

something about Ö I mean, I still use words
like ìspiritualî and ìmysticalî without

furrowing my brow too much and, I admit, to
the consternation of many atheists. I think

there is a range of experience that is rare,
and that is only talked about without obvious

qualms in religious discourse. And because
itís only talked about in religious discourse,

it is just riddled with superstition. And
itís used to cash out various metaphysical

schemes which it canít reasonably do. But
clearly people have extraordinary experiences.

Whether they have them on LSD, or they have
them because they were alone in a cave for

a year, or they have them because just happen
to have the neurology that is particularly

labile that allows for it, but people have
self-transcending experiences. And people

have the best day of their life where everything
seemed , you know, they seemed at one with

nature. And for that, because religion seems
to be the only game in town in talking about

those experiences and dignifying them, thatís
one reason why I think it seems to be taboo

to criticise it, because you are talking about
the most important moments in peopleís lives

and trashing them, at least from their view.

Well, I donít have to agree with you,
Sam, in order to say that itís a very good

thing youíre saying that sort of thing, because
it shows that, as you say, religion is not

the only game in town when it comes to being
spiritual. Itís like itís a good idea to

have somebody from the political right who
is an atheist, because otherwise thereís

a confusion of values which doesnít help
us. And itís much better to have this diversity

in other areas. But I think I sort of do agree
with you. But even if I didnít, I think it

was valuable to have that.

Right.

If one could make one change, and only
one, nine would be to distinguish the numinous

from the supernatural.

Yes.

Right.

You had a marvelous quotation from Francis
Collins, the genome pioneer, who said, while

mountaineering one day, he was so overcome
by the landscape, and then went down on his

knees and accepted Jesus Christ. A complete
non sequitur.

(general agreement)

Itís never even been suggested that
Jesus Christ created that landscape

Right. A frozen waterfall in three Ö

Three parts Ö

parts which would remind of the Trinity.

Well, absolutely. Weíre all triune in
one way or another, Weíre programmed for

that. Thatís very clear. There wouldnít
ever have been a four-headed God.

Right (laughs)

You know that from experience. But that
would be an enormous distinction to make.

And I think it would clear up a lot of peopleís
confusion that what we have in our emotions

are the surplus value of our personalities,
the bits that arenít particularly useful

for our evolution, well, that we canít prove
are, but that do belong to us all the same

ñ donít belong to the supernatural and are
not to be conscripted or annexed by any priesthood.

Yes, itís a sad fact that people, in
a sense, wonít trust their own valuing of

their numinous experiences. They think it
isnít really as good as it seems, unless

itís from God, and some kind of a proof of
religion. No, itís just as wonderful as it

seems. Itís just as important. It is the
best moment in your life. And itís the moment

when you forget yourself and become better
than you ever thought you could be in some

way. And see, in all humbleness, the wonderfulness
of nature. Thatís it! And thatís wonderful.

But, it doesnít add anything to say, golly,
that has to have been given to me by somebody

even more wonderful.

Itís been hijacked, hasnít it, by the
Ö?

But itís also, Iím afraid, I think
itís a deformity or a shortcoming in the

human personality, frankly, because religion
keeps stressing how humble it is, and how

meek it is, and how accepting, almost to the
point of self-abnegationist. But actually

it makes extraordinarily arrogant claims for
these moments, it says that I suddenly realise

that the universe is all about me.

Yeah, yeah.

Yes.

And I felt terrifically humble about
it. Come on! You know, we can laugh people

out of that, I believe.

Right.

Yeah.

Also, and I think we should, and indeed
must Ö

I am so tired of the ìif only Professor
Dennett had the humility to blah, blah, blahî

Yes.

And humility, humility Ö and this from
people of breathtaking arrogance. And I think

Ö

We shove one aside, saying Ö just donít
mind me, Iím on an errand for God!

Yeah, right.

(laughter)

How modest is that?

This is the point I think we should return
to, this notion of the arrogance of science.

Because there is no discourse which enforces
humility more rigorously. Scientists, in my

experience, are the first people to say they
donít know. I mean if you get a scientist

to start talking off his area of specialisation,
he immediately starts ñ he or she ñ hedging

his bet, saying, you know, Iím not sure but
Iím sure thereís someone in the room who

knows more about this than me Ö and, of course,
so, you know, all the dataís not in. This

is the mode of discourse in which we are most
candid about the scope of our ignorance.

Well actually a lot of academics come
up with that kind of false modesty, but I

do know what you mean.

Well, yeah, yes it is.

Manyís the historian who says, ìno,
I yield Öî (inaudible)

No, but any academic should do that,
any Ö

Yes, they should.

The thing about religious people is that
they recite the Nicene Creed every week, which

says precisely what they believe. There are
three gods, not one. The virgin Mary, Jesus

died Ö went to the Ö what was it? Ö down
for three days, and then came up again?

Yes.

In precise detail, and yet, they have
the gall to accuse us of being overconfident

and of not knowing what it is to doubt.

And I donít think many of them ever
let themselves contemplate the question, which

I think scientists ask themselves all the
time: ìwhat if Iím wrong?î. ìWhat if Iím

wrong?î I mean, itís just not part of their
repertoire.

Actually, would you mind if I disagree
with you about that?

No.

A lot of talk that makes religious people
hard to Ö not hard to beat, but hard to argue

with, is precisely that theyíll say that
theyíre in a permanent crisis of faith. There

is indeed a prayer, ìLord I believe, help
thou my unbelief.î Graham Greene says the

great thing about being a Catholic was that
it was a challenge to his unbelief. A lot

of people live by keeping two sets of books.
In fact, itís my impression that a majority

of the people I know who call themselves believers,
or people of faith, do that all the time.

I wouldnít say it was schizophrenia, that
would be rude. But theyíre quite aware of

the implausibility of what they say. They
donít act on it when they go to the doctor,

or when they travel, or anything of this kind.
But in some sense they couldnít be without

it. But theyíre quite respectful of the idea
of doubt. In fact they try and build it in

when they can.

Well, thatís interesting then. And so
when they are reciting ìthe Creedî, with

its sort of apparent conviction, is this a
kind of mantra which is forcing themselves

to overcome doubt, by saying yes, I do believe,
I do believe, I do believe! because really,

I donít.

And of course, like their secular counterparts,
theyíre glad other people believe it. Itís

an affirmation they wouldnít want other people
not to be making.

Yes.

Well, also, thereís this curious bootstrapping
move which I tried to point out in this recent

On Faith piece. This idea that you start with
the premise that ìbelief without evidence

is especially nobleî. I mean, this is the
doctrine of faith. This is the parable of

Doubting Thomas. And so you start with that,
and then you add this notion which has come

to me through various debates that fact that
people can believe without evidence is itself

a subtle form of evidence. I mean, weíre
kind of wired to Ö Actually Francis Collins,

you mentioned, brings this up in this book.
The fact that we have this intuition of god

is itself some subtle form of evidence. And
itís this kind of kindling phenomenon where

once you say, ìitís good to start without
evidence Öî the fact that you can, is a

subtle form of evidence. And then, the demand
for any more evidence is itself a kind of

corruption of the intellect, or a temptation,
or something to be guarded against. And you

get a kind of perpetual motion machine of
self deception, where you can get this thing

up and running.

But like the idea that it canít be demonstrated,
because then thereíd be nothing to be faithful

about.

Right, thatís the point of faith.

If everyone has seen the resurrection,
and if we all knew that weíve been saved

by it, well, then we would be living in an
unalterable system of belief. And it would

have to be policed, and it would actually
be Ö those of us who donít believe in it

are very glad itís not true, because we think
it would be horrible, those who do believe

it donít want it to be absolutely proven
so there canít be any doubt about it, because

then thereís no wrestling with conscience,
there are no dark nights of the soul.

Somebody Ö it was a review of one of
our books, I donít remember which, but it

was exactly that point. That just what a crass
expectation on the part of atheists that there

should be total evidence for this. I mean,
there would be much less magic if everyone

was compelled to believe by too much evidence.
Actually, this is Francis Collins. Iím sorry.

This is Francis Collins.

Well, a friend of mine Canon Fenton of
Oxford, actually, said that if the Church

validated the Holy Shroud of Turin, he personally
would leave the ranks. Because if they were

doing things like that, he didnít want any
part of it.

Right.

I didnít expect when I started off for
my book tour to be as lucky as I was. I mean,

Jerry Falwell died in my first week on the
road. That was amazing.

Yes, that was amazing luck!

I didnít expect Mother Teresa to come
out as an atheist.

Yes.

(general laughter)

But, reading her letters, which I now
have, itís rather interesting. She writes,

ìI canít bring myself to believe any of
thisî. She tells all her confessors, all

her superiors, ìI canít hear a voice. I
canít feel the presence, even in the mass,

even in the sacramentsî. No small thing.
And they write back to her saying, ìthatís

good. Thatís great. Youíre suffering Ö
it gives you a share in the crucifixion. It

makes you part of Calvary.î You canít beat
an argument like that. The less you believe

it, the more your demonstration of faith.

The more you prove itís true.

Yes, and the struggle, the dark night
of the soul, is the proof in itself. So, we

just have to realise that these really are
nonoverlapping magisteria. We canít hope

to argue with a mentality of this kind.

Well, no, actually, I disagree there
Ö

No, but we can do just what youíre doing
now, and that is, we can say, ìlook at this

interesting bag of tricks thatíve evolvedî
ìNotice that they are circular Ö that theyíre

self-sustaining Ö that they donít have any
Ö that they could be about anything.î And

then you donít argue with them, you simply
point out that these are not valid ways of

thinking about anything. Because you could
use the very same tricks to sustain something

which was manifestly fraudulent. And in fact,
what fascinates me is that a lot of the tricks

are Ö they have their counterparts with con
artists. They use the very same forms of non-argument,

the very same non sequiturs, and they make,
for instance, a virtue out of trust. And as

soon as you start exhibiting any suspicion
of the con man who is about Ö gets all hurt

on you, plays the hurt feelings card, and
reminds you how wonderful taking it on faith

is. I mean, there arenít any new tricks,
these tricks have evolved over thousands of

years.

And you could add the production of bogus
special effects as well, which was one of

the things that completely convicts religion
of being fraudulent, the belief in the miraculous.

The same people will say well Einstein felt
a spiritual force in the universe, when he

said, ìthe whole point about it is, there
are no miracles, there are no changes in the

natural order. Thatís the miraculous thing.î
Theyíre completely cynical about claiming

him in almost the same breath. Every religious
person feels the same criticism of other peopleís

faith that we do, as atheists. I mean, they
reject the pseudo miracles and the pseudo

claims to certainty of others, and they see
the confidence tricks in other peopleís faith,

and they see it rather readily. You know,
every Christian knows the Koran canít be

the perfect word of the creator of the universe,
and anyone who thinks it is, hasnít read

it closely enough and itís just in this hermetically-sealed
discourse that isnít really being self-critical.

And I think we make a very strong case when
we point that out, and point out also that

whatever people are experiencing, in church
or in prayer, no matter how positive, the

fact that Buddhists and Hindus and Muslims
and Christians are all experiencing it, proves

that it canít be matter of the divinity of
Jesus, or the unique sanctity of the Koran,

or because Ö

ëCause thereís seventeen different
ways of getting there, yeah.

By the way, on that, a tiny point. I
hope not a digression, itís useful bearing

that in mind, too, when you get, as I did
this morning on ABC News, the question ìwell,

wouldnít you say religion did some good in
the world, and there were good people?î You

donít go that argument, and by the way, thereís
no reason why one shouldnít, you say ìwell,

yes, I have indeed heard it said that Hamas
provides social services in Gazaî, And Iíve

even heard it said that Farrakhanís group
gets young, black men in prison off drugs.

I donít know if itís true, Iím willing
to accept it might be but it doesnít alter

the fact that the one is a militarised, terrorist
organisation with a fanatical anti-Semitic

ideology, and the second is a racist, crackpot
cult. And I have no doubt that Scientology

gets people off drugs, too. But my insistence
always with these people is if you will claim

it for one, you must accept it for them all.

And the other move you can make there
Ö

ëCause if you donít itís flat-out
dishonest.

You can invent an ideology, which by
your mere invention in that moment, is obviously

untrue, which would be quite useful if propagated,
to billions. I mean, you can say this is my

new religion: teach people to demand that
your children study science and math and economics,

and all of our terrestrial disciplines, to
the best of their abilities, and if they donít

persist in those efforts, theyíll be tortured
after death by seventeen demons (laughter).

This would be extremely useful, and maybe
far more useful than Islam, propagated to

billions, and yet what are the chances that
the seventeen demons exist? Zero.

Thereís a slipperiness too, isnít there,
about one way of speaking to sophisticated

intellectuals and theologians and another
way of speaking to congregations and above

all, children. And I think weíve, all of
us, been accused of going after the easy targets

of the Jerry Falwells of this world and ignoring
the sophisticated professors of theology and,

I mean, I donít know what you feel about
that but one of the things that I feel is

that the sophisticated professors of theology
will say one thing to each other and to intellectuals

generally but will say something totally different
to a congregation. Theyíll talk about miracles,

theyíll talk about Ö

Well they wonít talk to a congregation
Ö

Well, archbishops will Ö

Yes, but when sophisticated theologians
try to talk to the preachers, the preachers

wont have any of it.

Well thatís true of course.

I mean, you gotta realise that sophisticated
theology is like stamp collecting. Itís a

very specialised thing and only a few people
do it.

Theyíre of negligible influence.

They take in their own laundry and they
get all excited about some very arcane details,

and their own religions pay almost no attention
to what theyíre saying. A little bit of it

does, of course, filter in but it always gets
beefed up again for general consumption, because

what they say in their writings, at least
from my experience, is eye-glazing, mind twisting,

very subtle things which have no particular
bearing on life.

Oh! No I must insist, I must say a good
word here for Professor Allister McGrath who,

in his attack on Richard, said itís not true,
as weíve always been told and most people,

most Christians believe that Tertullian said
ìcredo quia absurdumî, I believe it because

itís ridiculous, no! It turns out, Iíve
checked this now, though, I donít know this

in McGrath that in fact Tertullian said the
impossibility of it is the thing that makes

it the most believable. Thatís a well worth
distinction, I think, and very useful for

training oneís mind in the fine (inaudible).

If possibility is cause to absurdity
Ö

Itís the likelihood, in other words,
that it couldíve been made up.

Right

Ö is diminished by the incredibility
of it. Who would try and invent something

that was that unbelievable, that is so off
the wall?

You make a very good point on those lines.

That actually is, I think, a debate perfectly
well worth having.

Thatís a good point.

What I say to these people is this, youíre
sending your e-mail or your letter to the

wrong address. Everyone says letís not judge
religion by its fundamentalists. Alright.

Take the church of England, two of whose senior
leaders recently said that the floods in north

Yorkshire were the result of homosexual behavior,
not in north Yorkshire presumably, probably

in London, I think theyíre thinking Ö

Godís aim is a little off!

One of these, the Bishop of Carlisle,
is apparently about to be the next Archbishop

of Canterbury. Now, this is extraordinary.
This is supposed to be the mild and reflective

and thoughtful and rather troubled church
making fanatical pronouncements! Well, I want

to hear what Allister McGrath is gonna to
write to the Bishop of Carlisle, not to me.

Is he going to say, my Lord Bishop, do you
not realise what a complete idiot youíre

making of yourself and of our church? Did
he do this? If he did it in private I am not

impressed. He has to say it in public.

The Bishop of Carlisle backtracked.

Why are they telling me that? I will
judge the church by the statements of its

bishops, I think Iím allowed to.

Yeah, but the other thing is that never
mind about the academic theologians, bishops

and vicars who will attack us for taking scriptures,
or for accusing people of taking scriptures

literally, and ìof course we donít believe
the Book of Genesis literallyî, and yet they

do preach about what Adam and Eve did as though
they did exist, as though thereís somehow

Ö itís a sort of license to talk about things
which they know and anybody of any sophistication

knows is fiction. And yet they will treat
their congregations, their sheep, as though

they did exist, as though they were factual,
and a huge number of those congregations actually

think they did exist.

Can you imagine any one of these preachers
saying, as such a topic is introduced, ëthis

is a sort of theoretical fictioní?

Yes.

Itís not true but itís a very fine
metaphor. No, theyíd never Ö theyíre just

not going Ö

they kindíve, after the fact imply that
thatís what they expect you to know.

Yes but they would never announce Ö

Well thereís another point there. It
is that they never admit how they have come

to stop taking it literally because you have
all these people criticising us for our crass

literalism, weíre as fundamentalist as the
fundamentalists, and yet these moderates donít

admit how they have come to be moderate. What
does moderation consist of? It consists of

having lost faith in all of these propositions,
or half of them because of the hammer blows

of science and secular politics Ö

of the crass literalism of the critics.

Yeah. Religion has lost its mandate on
a thousand questions and moderates tend to

argue that this is somehow a triumph of faith,
that faith is somehow self-enlightening, whereas

itís been enlightened from the outside. It
has been intruded on by science.

On that point that I was wanting to raise
myself, about our own so-called fundamentalism,

thereís a cleric in Southwark, the first
person I saw attacking you and I in print

as being just as fundamentalist as those who
blew up the London Underground, do you remember

his name?

No, I donít remember his name.

Sorry, I donít remember. Heís a very
senior Anglican cleric in the diocese of Southwark.

I went on the BBC with him just entre parentheses
Iíll say, when Iíve said, ëhow can you

call your congregation a flock? doesnít that
say everything about your religion? that you

think theyíre sheep? He said, ìWell actually
I used to be a pastor in New Guinea, where

there arenít any sheepî. Well of course
thereíre a lot of places where there arenít

any sheep! Gospelís quite hard to teach,
as a result. Weíve found out what the most

important animal to the locals was and I remember
very well my local bishop rising to ask the

Divine One to ëbehold these swineí, his
new congregation. But this is the man who

deliberately does a thing like that, thatís
as cynical as you could wish and as adaptive

as the day is long, and he says that we who
doubt it are as fundamentalist as people who

blow up their fellow citizens on the London
Underground. Itís unconscionable. Thus, I

donít really mind being accused of ridiculing,
or treating with contempt, people like that.

I just frankly have no choice, I have the
faculty of humour, and some of it has an edge

to it, Iím not going to repress that, for
the sake of politeness of people.

Would you think that it would be good
to make a distinction between the professionals

and the amateurs? I share your impatience
with the officials of the churches, the people

whose Ö this is their professional life.
It seems to me, they know better.

Right.

The congregations donít know better
because itís maintained that they should

not know better. I do get very anxious about
ridiculing the beliefs of the ìflockî, because

of the way in which they have ceded to their
leaders. Theyíve delegated authority to their

leaders and they presume their leaders are
gonna do it right. So I think in this, you

know, who stands up and says the buck stops
here? Well it seems to me itís the preachers

themselves, itís the priests, itís the bishops
and we really should hold their feet to the

fire. For instance, just take the issue of
creationism. If somebody in a fundamentalist

church thinks that creationism makes sense
because their pastor told them, well I can

understand that and excuse that. We all get
a lot of what we take to be true from people

that we respect and we view as authorities.
We donít check everything out. But whereíd

the pastor get this idea? I donít care where.
He or she is responsible because their job

is to know what theyíre talking about in
a way that the congregation Ö

You have to be a little bit careful not
to sound condescending when we say that, and

in a way itís reflecting the condescension
of the preacher.

Yes, because Iíll take things you and
Richard say on the human and natural sciences,

not without wanting to check, but Iím often
unable to but knowing that you are the sort

of gentlemen who would have checked. If you
say, ëthe bishop told me it so I believe

ití you make a fool of yourself it seems
to me, and one is entitled to say so. Just

as one is entitled when dealing with an ordinary
racist to say that his opinions are revolting,

he may know no better but thatís not gonna
save him from my condemnation and nor should

it. And I think exactly itís condescending
not to confront people as it were one by one

or en masse. So public opinion is often wrong,
mob opinion is almost always wrong.

Well, letís linger on this issue before
Ö

Religious opinion is wrong, religious
opinion is wrong by definition. We canít

avoid this. And I wanted to intrude the name
H L Mencken at this point, now a very justly-celebrated

American writer, not particularly to my taste,
much too much of a Nietzschean and what really

was once meant by Social Darwinist at one
stage but why did he win the tremendous respect

of so many people in this country in the 20s
and 30s? Because he said the people who believe

what the Methodists tell them or what William
Jennings Bryan tells them are fools. Theyíre

not being fooled, they are fools. They should
Ö

Shame on them for believing me.

Yes. They make themselves undignified
and ignorant and, no mincing of words here,

and a grated mixture of wit and evidence and
reasoning. It absolutely works; the most successful

anti-religious polemic thereís probably ever
been in the modern world. In the twentieth

century, anyway.

I think we just touched upon an issue
that we should really highlight. This whole

notion of authority, because religious people
often argue that science is just a tissue

of uncashed cheques, you know. Weíre all
relying on authority, how do you know that

the cosmological constant is whatever it is?
You know? So I think you two are well-placed

to do this, differentiate the kind of faith-placing
in authority that we practise without fear

in science and rationality generally, and
the kind of faith-placing in the preacher

or the theologian that we criticise.

Well, what we actually do when we who
are not physicists take on trust what physicists

say is we have some evidence to suggest that
physicists have looked into the matter, that

theyíve done experiments, that theyíve peer-reviewed
their papers, that theyíve criticised each

other, that theyíve been subjected to massive
criticism from their peers in seminars and

on lectures and things. And theyíve come
through with Ö

And remember the structure thatís there,
too. Itís not just that thereís peer-review

but itís very important that itís competitive.
For instance, when Fermatís Last Theorem

was proved by Ö

Andrew Wiles.

Andrew Wiles, the reason that those of
us who Ö forget it, Iím never going to understand

that proof but the reason that we can be confident
that it really is a proof is that Ö

Nobody wanted him to get there first,
yeah!

Every other mathematician who was competent
in the world was very well motivated to study

that.

To find out, yeah.

And believe me, if they begrudge him
that this is a proof, itís a proof! And thereís

nothing like that in Ö

No, because weíre the antithesis of
that.

No religious personís ever been able
to say what Einstein said, if Iím right,

[DH] the following solar event will occur
off the west coast of Africa in Ö,

I forget how many years and months from
now, and it did, within a very tiny degree

of variation; thereís never been a prophecy
thatís been vindicated like that, or anyone

willing to place their reputation and, as
it were, their life on the idea that it would

be.

I was once asked at a public meeting
ìDonít you think that the mysteriousness

of Quantum Theory is just the same as the
mysteriousness of the Trinity or the Transubstantiation?î

And the answer, of course, can be answered
in two quotes from Richard Feynman. One, Richard

Feynman said ìif you think you understand
Quantum Theory, you donít understand Quantum

Theoryî. He was admitting that itís highly
mysterious. But the other thing is that the

predictions of Quantum Theory experimentally
are verified to the equivalent of predicting

the width of North America to the width of
one human hair. And so, Quantum Theory is

massively supported by accurate predictions.
Even if you donít understand the mystery

of the Copenhagen Interpretation, or whatever
it is. Whereas the mystery of the Trinity

doesnít even try to make a prediction, let
alone an accurate one.

You know, I donít like Ö

It it isnít a mystery, either.

I donít like the use of the word ìmysteryî
here. I think, I think thereís been a lot

of consciousness-raising in philosophy about
this term, where we have so-called mysterians,

the new mysterians. These are people who like
the term ìmysteryî. Noam Chomsky is famously

quoted to say ìThereís two kinds of questions,
thereís puzzles and mysteries. Puzzles are

soluble, mysteries arenítî. And first of
all, I just donít buy that. I buy that but

I buy the distinction and say íthereís nothing
about mystery in science. Thereís puzzles,

thereís deep puzzles, thereís things we
donít know, thereís things weíll never

know, but they arenít systematically incomprehensible
to human beings. The glorification of the

idea that these things are systematically
incomprehensible, I think, has no place in

science.

Which is why I think we should be quite
happy to revive traditional terms in our discourse,

such as obscurantism and obfuscation. Which
is what they really are. And to point out

that these things can make intelligent people
act stupidly. John Cornwell, whoís just written

another attack on yourself, Richard, and who
is an old friend of mine, a very brilliant

guy, wrote one of the best studies of the
Catholic Church and fascism that thereís

been published. In his review of you, he says
ìMr Dawkins Ö Professor Dawkins should just

look at the shelves of books there are on
the Trinity.î ìThe libraries full of attempts

to solve this problem before he Öî But none
of the books in those religious libraries

solve it either! The whole point is that it
remains insoluble and itís used to keep people

feeling baffled and inferior.

But I want to come back to the thing
about mystery in physics, because isnít it

possible that our evolved brains Ö because
we evolved in what I call middle world, where

we never had to cope with either the very
small or the cosmologically very large, we

may never actually have an intuitive feel
for whatís going on in quantum mechanics

but we can still test its predictions, we
can still actually do the mathematics and

do the physics to actually test the predictions,
ícause anybody can read the dials on a Ö

Right, I think what we can see is that
what scientists have constructed over the

centuries is a series of tools, mind-tools,
thinking tools, mathematical tools, and so

forth which enable us to some degree to overcome
the limitations of our evolved brains, our

stone age, if you like, brains, and overcoming
those limitations is not always direct. Sometimes

you have to give up something. Yes, youíll
just never be able to think intuitively about

this but you can know that, even though you
canít think intuitively about it.

Yeah, thatís right.

Thereís this laborious process by which
you can make progress and you do have to cede

a certain authority to the process but you
can test that and it can carry you from A

to B in the same way. If youíre a quadriplegic,
an artificial device can carry you from A

to B. It doesnít mean you can walk from A
to B but you can get from A to B.

And the bolder physicists will say ìwell,
who cares about intuition? I mean, just look

at the math!î

Yeah, yeah, thatís right, they are comfortable
with their Ö living with their prostheses.

Well, the perfect example of that is
dimensions beyond three, because we canít

visualise a fourth dimension or a fifth but
itís trivial to represent it mathematically,

and so we can move in that dimension.

And now we teach our undergraduates how
to manipulate n-dimensional spaces, and to

think about vectors in n-dimensional spaces,
and they get used to the fact. They canít

quite imagine Ö what you do is you imagine
three of them and, say, you wave your hand

a little bit, and say more of the same, but
you you check your intuition by running the

maths, and it works.

But see, itís easy to do some Ö say
youíre a psychologist looking at personality,

and you say there are fifteen dimensions of
personality, and you could think of them as

being fifteen dimensions in space. And anybody
can see that youíre Ö you can imagine moving

along any one of those dimensions with respect
to the others, and you donít actually have

to visualise fifteen dimensional space.

No. And you give up that demand, and
you realise Ö

Yes, yes.

I can live without that. It would be
nice if I could do that but hey, I canít

see bacteria with the naked eye, either. I
can live without that but Ö

I think thereís oneÖ

Yeah, I was challenged on that, I was
challenged on that on the radio the other

day by someone who appeared to be fairly Ö
who said ìI believe in atoms on no evidence,

ëcause Iíve never seen oneî. Not since
George Galloway said to me that heíd never

seen a barrel of oil Ö

Right! thatís cute Ö

Yes but you realise that people at this
point, theyíre wearing themselves right down

to their uppers, I mean theyíre desperate
when they get to this stage. The reason I

say it is because I think it could Ö I donít
want us to make our lives easier but it makes

the argument a little more simple.

We are quite willing to say there are
many things we donít know. What Haldane,

I think it was, said, you know, the Universe
is not just queerer than we understand, itís

queerer than we can understand. We know thereíll
be great new discoveries, we know weíll live

to see great things but we know thereís a
tremendous amount of uncertainty. Thatís

the whole distinction; the believer has to
say not just that there is a god, the deist

position, that there may be a mind at work
in the Universe, a proposition we canít disprove,

but they know that, mind, and can interpret
it. Theyíre on good terms with it. They get

occasional revelations from it Ö

They have a book that is a verbatim screed.

Ö they get briefings from it. Now any
decent argument, any decent intellect, has

to begin by excluding people who claim to
know more than they can possibly know. You

start off by saying ìwell, thatís wrong
to begin with, now can we get on with it?î,

so theismís gone in the first round.

Yep.

Yeah.

Itís off the island, itís out of the
show.

Thatís a footnote I wanted to add to
what Dan was saying. That even if mystery

was somehow something we had to just Ö a
bitter pill we have to swallow in the end,

we are cognitively closed to the truth at
some level, that still doesnít give any scope

to theism.

Absolutely not, because itís just as
closed to them as it is to Ö

And also we claim perfect transparency
of revelation.

And also they canít be allowed to forget
what they used to say when they were strong

enough to get away with it, which is this
is really true, in every detail, and if you

donít believe it, weíll kill you.

weíll kill you, yes.

Weíll kill you, and it may take some
days to kill you, but we will get the job

done, yeah.

Yes, weíll kill you slowly.

I mean, they wouldnít have the power
they have now, if they hadnít had the power

they had then.

Right. And you know this, what you just
said Christopher, actually, I think, strikes

terror, it strikes anxiety, in a lot of religious
hearts. Because it just hasnít been brought

home to them that this move of theirs is just
off-limits. Itís not the game. You canít

do that. And theyíve been taught all their
lives that you can do that ñ this is a legitimate

way of conducting a discussion. And here,
suddenly weíre just telling them íIím sorry,

that is not a move in this gameí. In fact
it is a disqualifying move.

Right. Itís precisely the move you canít
be respected for making.

Yes.

Adumbrate the move for me a bit, if you
would, or for us. Perhaps only for me. Say

what you think that move is.

Somebody plays the faith card.

Yes.

They say look, I am a Christian and we
Christians, we just have to believe this and

thatís it. At which point, I guess the polite
way of saying it is well, okay, if thatís

true youíll just have to excuse yourself
from the discussion because youíve declared

yourself incompetent to proceed with an open
mind. Now Ö

Thatís what I hoped. Thatís what I
hoped you were saying.

If you really canít defend your view,
then sorry, you canít put it forward. Weíre

not going to let you play the faith card.
Now if you want to defend what your holy book

says, in terms that we can appreciate, fine.
But because it says it in the holy book, that

just doesnít cut any ice at all. And if you
think it does, thatís just arrogant. It is

a bullying move and weíre just not going
to accept it.

And itís a move that they donít accept
when done in the name of another faith.

Exactly.

But now, in which case, could I ask you
something, all three of you who are wiser

than I on this matter, what do we think of
Victor Stengerís book that says you can now

scientifically disprove the existence of God?
Do you have a view on this?

Which god? I havenít read the book.
Which god?

Any kind of Ö

Any. Either a creating one, or a supervising
one, and certainly an intervening one. I mean,

I think thatís fairly exhaustive. My view
had always been that since we have to live

with uncertainty, only those who are certain
leave the room before the discussion can become

adult. Victor Stenger seems to think now weíve
got to the stage where we can say with reasonable

confidence, itís disproved. Itís not vindicated
or a better explanation proposed [inaudible].

I just thought itíd be an interesting proposition,
because it matters a lot to me that our opinions

are congruent with uncertainty.

Right. Well, I think the weak link Ö

And in other words, we doubt.

I was a big fan of his book and actually
blurbed it but I think the weakest link is

this foundational claim on the texts. This
idea that we know that the bible is the perfect

word of an omniscient deity, and it really
is the claim, itís really the gold in their

epistemological gold standard. I mean, it
all rests on that, that if the bible is not

a magic book, Christianity, in this case,
evaporates. If the Koran is not a magic book,

Islam evaporates. And when you look at the
books and ask yourself is there the slightest

shred of evidence that this is the product
of omniscience? Is there a single sentence

in here that could not have been uttered by
a person for whom a wheelbarrow wouldíve

been emergent technology? You have to say
no. I mean, if the bible had an account of

DNA and electricity, and other things that
would astonish us then, okay. Our jaws drop,

suitably, and we have to have a sensible conversation
about the source of this knowledge.

You know, Dinesh DíSouza makes this
statement in his new book. Heís going to

be, by the way, one of the much more literate
and well-read and educated of our antagonists

Iím going to be debating soon. He says that
in Genesis, which people used to mock, they

said ëlet there be lightí and then only
a few staves later you get the sun and the

moon and the stars.

Right.

How could that be?

Yes.

Well, according to the Big Bang, that
would be right.

Yeah, but thatís pretty pathetic.

The Bang precedes the galaxies. Believe
me, I think itís pathetic too, but Ö

Right. Well, I try to demonstrate this
cast of mind in, I think, a very long end

note in ëThe End of Faithí, where I say,
ìany text can be read". Well, with the eyes

of faith you can make magical (?prescience/impressions)
out of any text. So, I literally walked into

a book store, the cookbook aisle of a book
store, randomly opened a cookbook, found a

recipe for wok-seared shrimp with ogo relish
or something, and then came up with a mystical

interpretation of the recipe. And you can
do it! I mean, you can play connect the dots

with any crazy text and find wisdom in it.

Michael Shermer did it with the Bible
code.

Right, I havenít seen that, but, yeah.

The hidden messages in the Bible. Very,
very good. You can write yesterdayís headlines

from it anytime you like. Yeah.

I have a question for the three of you.
Is there any argument for faith, any challenge

to your atheism that has given you pause,
that has set you back on your heels where

you felt you didnít have a ready answer,
etc?

Actually I canít think of anything.

I mean, I think the closest is the idea
that the fundamental constants of the universe

are too good to be true. And that does seem
to me to need some kind of explanation. If

itís true. I mean, Victor Stenger doesnít
think it is true but many physicists do. I

mean, it certainly doesnít in any way suggest
to me creative intelligence because youíre

still left with the problem of explaining
where that came from. And a creative intelligence

who is sufficiently creative and intelligent
enough to fine-tune the constants of the universe

to give rise to us has, to got to be a lot
more fine-tuned himself than Ö

Yeah, why create all the other planets
in our solar system dead?

Well, thatís a separate question.

Well say we think he was that good. Bishop
Montefiore was very good at this; he was a

former friend of mine. Heíd say that you
have to marvel at the conditions of life and

the knife-edge on which they are. And Iíd
say well, it is a knife edge. Yes, a lot of

our planet is too hot or too cold.

Right. Riddled with parasites.
The other planets are completely too

hot or too cold to support it. And thatís
just one solar system, the only one we know

about where there is life. Not much of a designer.
And of course you canít get out of the infinite

regress. But Iíve not come across a single
persuasive argument of that kind. But I wouldnít

have expected to because, as I realised when
I thought one evening, they never come up

with anything new. Well, why would they? Their
arguments are very old by definition. And

they were all evolved when we knew very, very
little about the natural order. The only argument

that I find at all attractive, and this is
for faith you asked as well as for theism,

is what I would, I suppose Iíd call the apotropaic.
When people say all praise belongs to God

for this, Heís to be thanked for all this.
That is actually a form of modesty. Itís

a superstitious one, thatís why I say apotropaic,
but itís avoiding hubris. Itís also for

that reason, obviously pre-monotheistic. But,
religion does, or can, help people to avoid

hubris, I think, morally and intellectually
and that might be a Ö

But thatís not an argument that itís
true.

Oh, for heavenís sake! No. There are
and cannot be any such arguments, I think.

Well maybe I should broaden this question.

Well, no, no. Wait a minute! I think
Ö

Before you answer Dan, I want Ö

I could give you several discoveries
which would shake my faith right to the ground.

No, no! Let me just broaden the question.

Yep, yep.

Not only Ö

Rabbits in the Precambrian?

No, no, no. That wonít work!

(laughter)

Not only in argument for the plausibility
of religious belief, but an argument that

suggests that what weíre up to, criticising
faith, is a bad thing.

Oh, thatís much easier.

That we shouldnít be, so letís exclude
that.

Ah! Okay, yes, by all means.

We shouldnít be doing what weíre doing.

Thatís much easier.

Okay.

Itís easier to think of a good reason?

Oh, I mean, if somebody could come up
with an argument that says that the world

is a better place and everybody believes the
falsehood, is there any context though, in

your work or in dialogue with your critics,
where you feel that that argument has given

you pause?

Oh, yes. Oh, yes!

Not so much in ëBreaking The Spellí but
when I was working on my book on free will,,

ëFreedom Evolvesí. I kept running into critics
who were basically expressing something very

close to a religious few, namely free will
is such an important idea, if we gave up the

idea of free will, people would lose their
sense of responsibility and we would have

chaos. And, you really donít wanna look too
closely, just avert your eyes. Do not look

too closely at this issue of free will and
determinism. And I thought about that explicitly

in the environmental impact category. Okay,
could I imagine that my irrepressible curiosity

could lead me to articulate something true
or false Ö

Thatís dangerous.

which would have such devastating effects
on the world, that I should just shut up and

change the subject?

Right.

And I think thatís a good question that
we all should ask.

Yeah, itís good.

Absolutely! And I spent a lot of time
thinking hard about that and I wouldnít have

published either of those two books if I hadnít
come to the conclusion that it was not only,

as it were, environmentally safe to proceed
this way, but obligatory. But I think you

should ask that question. I do.

Right.

Before publishing a book, but not before
deciding for yourself do I think that this

is true or not? One should never do what some
politically motivated critics do, which is

to say this is so politically obnoxious that
it cannot be true, and which is a different

Ö

Which is a different thing entirely.
No. No.

No, it would be like discovering that
you thought that the bell on white and black

intelligence was a correct interpretation
of IQ.

Yes, and you could well suppress publication
of Ö

You see (inaudible) And now Iíve looked
at all this stuff again, Iím absolutely (inaudible)

Ö so you could say, ìnow what am I gonna
do?î

Right.

Fortunately these questions donít, in
fact, present themselves in that way.

Iíll tell you one place where itís
presented itself to me, I think it was an

op-ed in the LA times, I could be mistaken,
but someone argued that the reason why the

Muslim population in the US is not radicalised
the way it is in Western Europe, is largely

the result of the fact that we honour faith
so much in our discourse that the community

has not become as insular and as grievance-ridden
as it has Ö

As in Western Europe?

in Western Europe. Now, I donít know
if this is true, but if it were true that

gave me a momentís pause.

That would be of interest. James Wolfensohn,
late of the World Bank, recently the negotiator

on Gaza, says that he firmly believes that
he had tremendous influence for good with

the Muslim brotherhood in Hamas, because he
was an orthodox Jew. If so, I think it would

be disgusting, I have to say, and he shouldnít
have had the job in the first place. Because

we know one absolute thing for certain about
that conflict, which is that itís been made

infinitely worse by the (inaudible). If it
were only a national and territorial dispute

it wouldíve been solved by now. But his self-satisfaction
in saying so, even if it were true, would

turn me even more against him.

There are two issues that converge here.
One is the question what do we want to accomplish?,

what do we reasonably think we can accomplish?
And then this article of faith that I think

circulates, unfortunately, among people of
our viewpoint that you canít argue anyone

out of their beliefs. Itís a completely fatuous
exercise, or can we actually win a war of

ideas with people and, I think, certainly
judging from my e-mail, we can. I mean, Iím

constantly getting e-mail from people who
have lost their faith and in effect been argued

out of it. And the straw that broke that camelís
back was either one of our books or some other

process of reasoning, or incompatibility of
what they knew to be true and what they were

told by their faith that I think we have to
just highlight the fact that itís possible

for people to be shown the contradictions,
internal to their faith or the contradiction

between their faith and what weíve come to
know to be true about the universe, and the

process can take minutes or months or years
but they have to renounce their superstition

in the face of what they now know to be true.
I was having an argument with a very

sophisticated biologist whoís a brilliant
expositor of evolution, and he still believes

in God. And I said how can you? Whatís this
all about? And he said I accept all your rational

arguments, however itís faith. And then he
said this very significant phrase to me: ìThereís

a reason that itís called faith!î He said
it very decisively, almost aggressively, that

thereís a reason that itís called faith.
And that was, to him, the absolute knockdown

clincher. You canít argue with it because
itís faith and he said it proudly and defiantly

rather than in any sort of apologetic way.

Oh, you get it all the time in North
America from people who say you gotta read

William James and to have had, to be able
to judge other peopleís subjective experiences

with something thatís by definition impossible
to do.

Right

If itís real to them why canít you
respect it? I mean this wouldnít be accepted

in any other field of argument at all. The
impression people are under is the critical

thing about them. I had a debate with a very
senior Presbyterian in Orange County and I

asked him, because we were talking about biblical
literalism, of which he wasnít an exponent,

but I said well what about the graves opening
at the time of the crucifixion according to

Saint Matthew? Matthew, Iíd rather say, and
everyone getting out of their graves in Jerusalem,

walking around greeting old friends in the
city. I was going to ask him, doesnít that

rather cheapen the idea of the resurrection
of Jesus? But he mistook my purpose, and wanted

to know if I believed that had happened, that
was what he thought. And he said that as an

historian, which he also was, he was inclined
to doubt it, but that as a Presbyterian minister,

he thought it was true. Well, alright then.
You see, for me it was enough that I got him

to say that. I said in that case, I rest my
case. I donít want to say anymore to you

now. Youíve said all I could say.

Yeah, yeah. Well thereís one other chip
Iíd like to put on the table here. Thereís

this phenomenon of someone like Francis Collins
or the biologist you just mentioned, someone

who obviously has enough of the facts on board,
you know, enough of a scientific education

to know better, and still does not know better
or professes not to know better, and there

I think we have a cultural problem where.
And this was actually brought home to me at

one talk I gave. A physics professor came
up to me at the end of the talk and told me

that he had brought one of his graduate students,
who was a devout Christian, and who was quite

shaken by my talk, and all I got from this
report was that this was the first time his

faith had ever really been explicitly challenged.
And so itís true to say that you can go through

the curriculum of becoming a scientist and
never have your faith explicitly challenged,

because itís taboo to do so, and now we have
engineers who can build nuclear bombs in the

Muslim world, who still think itís plausible
metaphysics that you can get to paradise and

get seventy two virgins, and we have people
like Francis Collins who think that on Sunday

you can kneel down in the dewy grass and give
yourself to Jesus, because you are in the

presence of a frozen waterfall, and on Monday
you can be a physical geneticist.

Or according to our friend, the great
Pervez Hoodbhoy, the great Pakistani physicist,

there are people who think you can use the
djinns, the devils and harness their power

for the reactor.

Itís almost tempting to fund such a
project.

Yeah!

Haha, yes!

And it seems, and I gather that Ö again,
I canít get over him still, that the respected,

Tariq Ramadan of Saint Anthonyís College,
Oxford says in his book, Iím told, that he

believes in djinns too. I hope Iím not doing
him an injustice, Iíve been told that in

his book, ëIn the Steps of the Prophetí,
he says as much, so one is up against things

that are flat-out primitive and superstition.

I think it may be easier than weíre
supposing to shake peoplesí faith. Thereís

been a moratorium on this for a long time.
Weíre just the beginning of a new wave of

explicit attempts to shake peoplesí faith.
And itís bearing fruit, and the obstacles

it seems to me are not that we donít have
the facts or the arguments, itís these strategic

reasons for not professing it, not admitting
it. Not admitting it to yourself, not admitting

it in public because your family is gonna
view it as a betrayal, youíre just embarrassed

to admit that you were taken in by this for
so long. It takes, I think, tremendous courage

to just declare that youíve given that all
up and if we can find ways to help people

find that courage, and give them some examples
of people who have done this and theyíre

doing just fine, they may have lost the affections
of a parent or something like that, they may

have hurt some family members, but still I
think itís a good thing to encourage and

I donít think we should assume that we canít
do this. I think we can.

Yes, itís almost patronising to suggest
that we couldnít and to suggest that it shouldnít.

On the other hand, I think we all know people
who seem to manage this kind of split brain

feat of, as Sam said, believing one thing
on a Sunday and then something totally contradictory

or, incompatible the rest of the week. And
thereís nothing I suppose neurologically

wrong with that, I mean there is no reason
why one shouldnít have a brain thatís split

in that kind of way Ö

But it is unstable in a certain way but,
and Iím sure youíre right, that people do

this and theyíre very good at it, and they
do it by deflecting attention from it. Letís

start focusing attention Ö

But how you can live with a contradiction?
How you can live with it?

by forgetting that youíre doing this
and by not attending to it. I think, what

I would love to do is to invent a memorable
catchphrase or term that would rise unbidden

in their minds when they caught themselves
doing it, and then they would think oh, this

is one of those cosmic shifts that Dennett
and Dawkins and Harris and Hitchens are talking

about. Oh! right! and they think this is somehow
illicit, just to create a little more awareness

in them of what a strange thing it is that
theyíre doing.

Iím afraid to say that I think that
cognitive dissonance is probably necessary

for everyday survival. Everyone does it a
bit.

You mean tolerating cognitive dissonance?

No, practicing it.

Actually practicing it.

I mean take the case of someone whoís
a member of moveon.org. They think that the

United States government is a brutal, militaristic,
imperial regime who crushes the poor and invades

other peoplesí countries, but they pay their
taxes and, itís very, very rare that they

donít. They send their children to school,
they do their stuff, you know, they donít

act all the time as if ten percent of what
they believe is true. Partly because it would

be impossible, say, with people in the fifties
who were members the John Birch society, who

thought President Eisenhower was a communist.
Okay, you get up in the morning, you believe

that. The White House is run by the Kremlin
but then you have to go and get the groceries,

and do all that stuff. You still have to go
and do it.

Too many commitments, yeah.

But you absolutely wouldnít be challengeable
in your belief. Itíd be very, very important

to you, but there would be no way in your
life, your real life, of vindicating or practicing

the opinion that you have. And Iím sure the
same is true of people who say well I shouldnít

really prefer one child to another or one
parent to another but I do, Iím just not

gonna act as if I do.

Right.

All kinds of things of this kind.

But what do you think, as educators Ö

Or Senator Craig saying he is not gay.
Thinking in his own mind heís absolutely

sure heís not, but he canít manage his life
by saying he is or that he isnít. So, a question

I wanted to ask was this: we should ask ourselves
what our real objective is. Do we, in fact,

wish to see a world without faith? I think
I would have to say that I donít. I donít

either expect to, or wish to, see that.

What do you mean by ëfaithí?

Well I donít think itís possible, because
it replicates so fast, faith. As often as

itís cut down, or superseded, or discredited,
it replicates, it seems to me, extraordinarily

fast, I think. For Freudian reasons, principally
to do with the fear of extinction, or annihilation

So you mean faith in supernatural paradigms?

Yes, the wish. Wish thinking.

Then why would you not wish it?

And then, the other thing is, would I
want this argument to come to an end, with

all having conceded that Ö

You wouldnít like to retire and move
on to other stuff?

ëHitchens really won that round, now
nobody in the world believes in Godí? Now,

apart from being unable to picture this, Iím
not completely certain that itís what I want.

I think it is rather to be considered as sort
of the foundation of all arguments about epistemology,

philosophy, biology, and so on. Itís the
thing you have to always be arguing against,

the other explanation.

Itís an extraordinary thing. I donít
understand what youíre Ö I mean, I understand

youíre saying that itíll never work, I donít
understand why you wouldnít wish it.

Because, I think, a bit like the argument
between, Huxley and Darwin. Sorry, excuse

me, Huxley and Wilberforce, or Darrow and
William Jennings Bryan, I want it to go on.

Because itís interesting.

I want our side to get more refined,
and theirs to be ever more exposed. But I

canít see it with one hand clapping.

I mean, you donít want it to go on with
the Jihadists, I mean, thereís a certain

face of this Ö

No, but I donít have a difference of
opinion with the Jihadists.

Well, you do in terms of the legitimacy
of their project Ö

No, not really, no, thereís nothing
to argue about with that, I mean, there itís

a simple matter of survival. I want them to
be extirpated.

Alright, well move it down to the people
who are blocking stem cell research.

No, that is a purely primate response
with me, the recognising the need to destroy

an enemy in order to assure my own survival.
Iíve no interest at all in what they think.

Sounds like youíre (inaudible)

No, I mean, really Ö we havenít still
come to your question about Islam, but no

interest at all in what they think. Only interested
in refining methods of destroying them.

Okay.

In other words, youíve simply given
up.

A task in which, by the way, one gets
very little secular support.

Yes, thatís notable.

Most atheists donít want this fight.
The most important one is the one they want

to shirk. Theyíd far rather go off and dump
on Billy Graham, ëcause on that they know

that they canít, so thereís no danger.

Well I think that because we find the
idea of exterminating these people just abhorrent,

and we think that, besides, it will (inaudible)
them.

No, I said ëextirpatingí.

Extirpate?

Yes, complete destruction of the Jihadist
forces. Extermination, I think, has to be

applied more as a species, or, sort of Ö

No, but Christopher, it sounds as though
you like argument. You like having Ö itís

almost the theatre of having an intellectual
argument, which would be lost.

Well, Iíd rather say the dialectic actually,
Richard. In other words, one learns from arguing

with other people.

Yes.

Now I think all of us around this table
have probably enhanced, or improved, our own

capacities as reasoners.

Yes, but I mean, there are plenty of
other things to reason about. Having won the

battle against religion, we can go back to
science, or whatever it is we practice. And

we can argue and reason about that, and thereís
plenty of arguments, really worthwhile arguments

to be had.

But itíll always be the case that some
will attribute their presence here to the

laws of biology, and others will attribute
their presence here to a divine plan that

has a scheme for them. And you can tell a
lot, in my view, about people, from which

view they take. And, as we all know, only
one of those views makes sense. Well how do

we know that? Because we have to contrast
it with the opposite one, which is not going

to disappear.

Well let me make an analogy here. ëCause
you couldíve said the same thing about witchcraft

at some point in recent history. You could
say that every culture has had a belief in

witches, a belief in the efficacy of magic
spells. Witchcraft is ubiquitous, and weíre

never going to get rid of it, and weíre fools
to try. Or we can try only as a matter of

dialectic, but witchcraft is going to be with
us. And yet witchcraft has, almost without

exception Ö I mean, you can find certain
communities where Ö

Not at all, not at all.

No, I mean real witchcraft, not witchcraft
as in its religious Ö

Witchcraft is completely ineradicable;
it spreads like weed, often under animist

and Christian religions.

No, no, I donít mean Ö

But not in the western world.

I mean frank witchcraft,

The Washington Post Ö

The witchcraft of the evil eye, and instead
of medicine, you have the Ö

You think youíve gotten rid of that?

I think fundamentally weíve gotten rid
of that, yes.

But in any case Ö

Not at all.

donít you want to get rid of it?

Not at all. Thereís currently a campaign
to get Wiccans registered to be buried in

Arlington Cemetery.

Well, modulo the Wiccans Ö

But Wiccans are to witchcraft as Unitarians
are to Ö (laughter)

Right, theyíre not real. What Iím talking
about a willingness to kill your neighbour,

because you think that there is some causal
mechanism by which they, through their evil

intent, could have destroyed your crops psychically,
you know, or cast an evil eye upon your Ö

I mean it comes in ignorance of medical science.
I mean, you donít know why people get sick,

and you suspect your neighbour of ill-intent,
and then witchcraft fills the void there.

No, I wouldnít say in such a case that
one didnít wish to be without it, that weíd

have lost something interesting to argue with.

But, we are effectively Ö I mean, weíre
not dealing with the claims of witches intruding

upon medical ñ and donít go to alternative
medicine and acupuncture here ñ Iím talking

about real witchcraft, you know, medieval
witchcraft.

Well I was about to deal with that very
thing, and The Washington Post publishes horoscopes

every day.

Astrology is yet another Ö

Yes, and that is Ö

You think Ö Iím Ö

Astrology is a pale Ö

Astrology is not going to be eradicated,
even after I stop reading my horoscope.

Okay, but it doesnít need to be eradicated.

No, but youíre confusing whether itís
going to be eradicated and whether you want

it to be eradicated. And it sounds as though
you donít want it to be eradicated, because

you want something to argue against, and something
to sharpen your wits on.

Yes, I think that is, in fact, what I
Ö

But in fact, instead of thinking about
eradication, why not think about it the way

an evolutionary epidemiologist would, and
say what we want to do is we want to encourage

the evolution of avirulence. We want to get
rid of the harmful kinds, and Ö I mean, I

donít care about astrology, I donít think
itís harmful enough. I mean it was a little

scary when Reagan was reportedly using astrology
to make decisions, but that, I hope anomalous,

case aside, I find the superstition that astrology
is important to be relatively harmless. If

we could only do the same thing, if we could
only relegate the other enthusiasms to the

status of astrology, Iíd be happy.

Right.

Well, look, you donít accept my ñ or
you donít like my ñ answer, but I think

the question should be, is going to be, asked
of us. It was asked of me today actually,

again on the TV: ìDo you wish no one was
going to church this morning in the United

States?î

Right.

Whatís your answer?

Well, Iíve given mine, Richardís disagreed.
Well, the answer I gave this morning was "I

think people would be much better off without
false consolation, and I donít want them

trying to inflict their beliefs on me. Theyíd
be doing themselves and me a favour if they

gave it up. So, perhaps in that sense, I contradict
myself, I mean I wish they would stop it,

but then I would be left with no one to argue
with.

(laughs) Well, I just donít Ö!

But, you have many other subjects!

And I certainly didnít say that I thought
if theyíd only listen to me, they would stop

going. Okay, so there are two questions here.
So that was my very experimental answer, but

Iíd love to hear Ö would you like to say
that you look forward to a world where no

one had any faith in the supernatural?

I want to answer this. Whether itís
astrology, or religion, or anything else,

I want to live in a world where people think
skeptically for themselves, look at evidence.

Not because astrologyís harmful, I guess
it probably isnít harmful, but if you go

through the world thinking that itís okay
to just believe things because you believe

them without evidence, then youíre missing
so much. And itís such a wonderful experience

to live in the world, and understand why youíre
living in the world, and understand what makes

it work, understand about the real stars,
understand about astronomy, that itís an

impoverishing thing to be reduced to the pettiness
of astrology, and I think you can say the

same of religion. The universe is a grand,
beautiful, wonderful place, and itís petty

and parochial and cheapening to believe in
djinns, and supernatural creators, and supernatural

interferers. I think you could make an aesthetic
case that we want to get rid of Ö

Well, fine, I Ö

I could not possibly agree with you more.

But, letís talk about priorities.

Okay.

If we could just get rid of some of the
most pernicious and nauseous excesses, what

would be the triumphs we would go for first?
What would really thrill you as an objective

reached? Letís look at Islam, and letís
look at Islam as realistically as we can.

Is there any, remote chance of a reformed,
reasonable Islam?

Well, isnít the present, savage Islam
actually rather recent? Isnít it the Wahabi

Ö I mean, doesnít Ö?

You have to go back quite a ways, I think,
to get Ö

Only up to a point. I mean, I think thereís
Ö and again none of us are the Ö whether

weíre equipped to do it, weíre not the most
persuasive mouthpieces of this criticism.

I mean, I think it takes someone like Ayaan
Hirsi Ali, or a Muslim scholar, somebody like

Ibn Warraq to authentically criticise Islam,
and have it be heard by people, especially

the secular liberals of the sort who donít
trust our take on this, but it seems to me

that you have different historical moments
in the history of Islam that are distinct,

one where Islam really has Ö you have some
Muslim or you have a Caliphate, or you have

some Muslim country which has a reign of Islam
and is unmolested, for whatever period of

time, from the outside, and then Islam can
be as totalitarian and happy with itself as

possible, and you donít see the inherent
conflict, and the inherent liability of its

creed. I mean, Samuel Huntington said that
Islam has bloody borders. Itís at the borders

that weíre noticing this problem and the
borders of Islam and modernity, at this moment,

the conflict between Islam and modernity.
But yes, you can find instances in the history

of Islam where people werenít running around
waging Jihad, because they had successfully

waged Jihad.

But what about women in that world?

Exactly, the suffering of women within
those borders.

Yeah, yeah. Even in the best of times.

But thereís obviously some kind of synchronism,
and we know quite a lot now. There have been

some wonderful books; Maria Menocalís book
on Andalusia, for example, on periods where

Islamic civilisation was relatively at peace
with its neighbours, and doing a lot of work

of its own on matters that were not Jihadist.
And I saw myself, during the wars in post-Yugoslavia,

that the Bosnian Muslims behaved far better
than the Christians, either Catholic or Orthodox,

and were the victims of religious massacre,
and not the perpetrators of them, and were

the ones who believed the most in multiculturalism.
So it can happen. You could even meet people

who said they were Atheist Muslims, or were
Muslim-Atheists, Muslim-Secularists in Ö

Wow!

In Sarajevo, you could, yeah. Which is
a technical impossibility, but the problem

is this; whether we think, as I certainly
very firmly do believe, that totalitarianism

is innate in all religion, because it has
to want an absolute, unchallengeable, eternal

authority.

In all religion.

It must be so. A creator whose will canít
Ö our comments on his will are unimportant.

You know, his will is absolute, it cannot
be challenged, and applies after weíre dead

as well as before weíre born. That is the
origin of totalitarianism. I think Islam states

that in the most alarming way, in that it
comes as the third of the monotheisms, and

says nothing further is required.

Right.

There have been previous words from God,
we admit that, we donít claim to be exclusive,

but we do claim to be final. Thereís no need
for any further work on this point.

And we do claim that thereís no distance
between theology and Ö

The worst thing in our world, surely
the worst thing anyone can say is ëno further

enquiry is neededí.

Oh yeah.

Youíve already got all you need to know.
All else is commentary. Itís the most sinister

and dangerous thing, and that is a claim that
Islam makes that others donít quite make

in the same way.

Well, let me play devilís advocate for
a moment on that Ö

Thereís no refutation of Islam in Christianity
or Judaism, but there is in Islam. We accept

all the bad bits of Judaism, we love Abraham
and his sacrifice of his son, or willingness

to sacrifice, we love all that, we absolutely
esteem the virgin birth, the most nonsensical

bits of Christianity. All thatís great, youíre
all welcome to join, but we have the final

word. Thatís deadly. And I think our existence
is incompatible with that preaching.

Let me just play devilís advocate for
a moment, so at least weíre clear what the

position is.

Iíd rather speak for the devil pro bono
myself!

We can all speak for the devil, Iím
sure a lot of people think weíre doing just

that. I, for one, think that the fact that
something is true is not quite sufficient

for spreading it about, or for trying to discover
it. The idea that thereís things we should

just not try to find out is an idea that I
take seriously. And, I think that we at least

have to examine the proposition that thereís
such a thing as knowing more than is good

for us. Now, if you accept that so far, then,
a possibility we have to take seriously, even

when we reject it, we should reject it having
taken it seriously, is the Muslim idea that,

indeed, the West has simply gone way too far,
that there is knowledge thatís not good for

us, itís knowledge that we were better off
without, and the fact that many Muslims would

like to turn the clock back, they canít of
course. But, I have a certain sympathy for

a Muslim who says ëwell yeah, the catís
out of the bag, itís too late, itís a tragedy,

you in the West have exposed truths to yourselves,
and now youíre forcing them on us, that the

species would be better off not knowing.í

Iím absolutely riveted by what you say.
Iíd really love an instance in theory or

practice, of something, that you think we
could know but could forbid ourselves to know.

Because that is harder for me to imagine,
than a world without faith, I must say.

Well, you brought up the bell curve ñ
I mean, if there were reliable differences

in intelligence between races, or species,
or gender Ö

Yes, but I donít think any of us here
do think that thatís the case. I mean, Iím

thinking there must be something, you mustíve
thought of something you could believe, but

wish you didnít know.

Oh, I donít think itís hard to dream
up things which, if they were true, it might

be better for the human race to go on not
knowing them.

But could you concretise it just a little
more? Iím completely Ö

I mean, the hypothetical is one thing,
but Christopher is asking do you actually

Ö have you ever suppressed something that
Ö ?

No, no, I havenít.

No, no.

Can you imagine yourself doing so, by
the way? I mean, I canít.

Oh, I can imagine it, I hope it never
comes up.

Well, take the synthesising of bioweapons.
I mean, should Nature publish the code for

Smallpox, where anyone within his lab can
Ö

Yeah, exactly. Thereís all those sorts
of things.

Oh, well, all right, but that would be
a knowledge of which we should remain

innocent. That would be more like a capacity.

I think, with foresight, certainly you
can conceive of a circumstance where someone

can seek knowledge, the only conceivable application
of which would be unethical, or the dissemination

of which would put power in the wrong hands.
But actually, you brought up something which

I think is crucial here, because itís not
so much the spread of seditious truths to

Islam or the rest of the world that I think
weíre guilty of in the eyes of our opponents,

itís the not-honouring of facts that are
not easily quantified, and easily discussed

in science. I mean the classic retort to all
of us is ëprove to me that you love your

wifeí, as though this were a knockdown argument
against atheism. You canít prove it. Well,

if you unpack that a little bit, you can prove
it, you can demonstrate it, we know what you

mean by love, but, there is this domain of
the sacred that is not easily captured by

science, and scientific discourse has really
ceded it to religious discourse.

And artistic discourse, which is not
religious, necessarily.

But I would argue itís not even well-captured
by art, necessarily, thereís something in

the same way that love is not really well-captured
by art, and compassion is not Ö well, I mean,

you can represent it in art, but itís not
reducible to Ö you donít go into the museum

and find compassion in its purest form. And,
I think thereís something about the way we,

as atheists, merely dismiss the bogus claims
of religious people that convinces religious

people that thereís something weíre missing,
and I think we have to be sensitive to this.

Absolutely, thatís why they bring up
"when has secularism ever built anything like

Durham Cathedral or a Chartres? or a devotional
painting? or the music of Ö?î

Bach.

Well, I guess it would have to be Bach,
yes.

But I think we have answers to that.
I think we have answers to that

Yes, we do.

You provide a very good answer to that,
if there was secular patronage of the arts

at that point, then one, we canít know that
Michelangelo was actually a believer, because

the consequence of professing your unbelief,
in that case, was death. But two, if we had

a secular organisation to Ö

To commission Michelangelo.

Ö to commission Michelangelo, you know,
we would have all that secular artwork.

Though do you Ö I didnít actually say
that the corollary held

Which?

I think itís true we canít know with
devotional painting, and sculpture, and architecture

that the patronage didnít have a lot to do
with it. But I canít hear myself saying ëif

only you had a secular painter, he would have
done just as good work.í

Oh no, no, I think Iím fusing you and
Richard there.

I donít know why, and Iím quite happy
to find that I donít know why, I canít quite

hear myself saying that.

What? That Michelangelo, if heíd been
commissioned to do the ceiling of a museum

of science, wouldnít have produced something
just as wonderful?

In some way, Iím reluctant to affirm
that, yes.

Really? I find it very, very easy to
believe that.

That could be a difference between us,
I mean with devotional poetry, where I do

Ö I donít know much about painting or architecture
or music, and some devotional architecture,

like, say, St Peterís, Ö

It couldnít be done.

I donít like anyway, and knowing that
it was built by a special sale of indulgences

doesnít help either!

Yeah, right.

With devotional poetry, like say that
of, say, John Donne, or George Herbert, I

find it very hard to imagine that itís faked,
or done for a patron.

Yes, I think thatís fair enough.

It would be very improbable people would
write poetry like that to please anyone.

Well, could it be done in the spirit
of reason?

Well, I frankly think thatís the only
explanation.

But, in any case, what conclusion would
you draw? I mean, if Donneís devotional poetry

is wonderful, so what? I mean it doesnít
show that it represents truth in any sense.

Not in the least. Well, my favourite
devotional poem is Philip Larkinís ìChurch

Goingî. Itís like one of the best poems
ever written. It exactly expresses Ö I wish

I had it here, well actually I do have it
here. If you like, I can read it ñ but I

wouldnít trust anyone who believed any more,
or any less than Larkin does, when he goes

to a wayside Gothic church in the English
countryside, who felt ñ I donít say believed

ñ I shouldnít say believed ñ who felt any
more than he does, heís an atheist, or who

felt any less, that thereís something serious
about this. And something written into the

human personality, as well as the landscape.

Letís bring this back to your question.

I donít see that this is anything other
than a special case.

It goes without saying that this says
nothing about the truth of religion.

I donít see how this is anything other
than a special case. Other special cases of

which would be Ö I canít think of a perfect
example Ö only by being lost at sea for two

years in a boat, and then surviving that,
thatís the only way you could conceivably

have written this account, it could not be
fiction.

Or quit smoking!

And itís glorious, wonderful art, and
it can be true, and we just accept thatís

true, and Donneís poetry, only very extreme
circumstances could make it possible. And

we can be grateful, perhaps, that those extreme
circumstances existed and made this possible.

In his case?

Yeah.

But now you wouldnít recommend being
lost at sea to everyone?

No, no, no.

No, I wouldnít recommend ìDeath Be
Not Proudî to anyone, either, although itís

a wonderful poem, but itís complete gibberish
if you look only at the words. Itís the most

extraordinary gibberish if you look only at
the words, but thereís an x-factor involved,

which Iím quite happy to both assume will
persist, and will need to be confronted.

Right. You raise this issue though, of
whether or not we would wish the churches

emptied on Sundays. And I think you were uncertain
whether you would, and I think I would agree.

I would want a different church. I would want
a different ritual, motivated by different

ideas but I think thereís a place for the
sacred in our lives, but under some construal

it doesnít presuppose any bullshit. But thereís
a usefulness to seeking profundity as a matter

of our attention, and our neglect of this
area, I think, as atheists, at times makes

even our craziest opponents seem wiser than
we are. I mean, take someone like Sayyid Qutb,

whoís as crazy as it gets, mean Osama bin
Ladenís favorite philosopher. He came out

to Greeley, Colorado, I think it was, around
1950, and spent a year in America, and noticed

that all his American hosts were spending
all their time gossiping about movie stars

and trimming their hedges and coveting each
otherís automobiles and he came to believe

that that America, or the West, was so trivial
in its preoccupations and so materialistic

that it had to be destroyed. Now this shouldnít
be construed as giving any credence to his

world view but he has a point. There is something
trivial and horrible about the day-to-day

fascinations of most of us, and most people,
most of the time. Thereís a difference between

really using your attention wisely in a meaningful
way, and our perpetual distraction. And traditionally,

only religion has tried enunciate and clarify
that difference. And I think thatís a lapse

in our Ö

I think youíve made that point and weíve
accepted it, Sam. I mean, going back to the

thing about whether weíd like to see churches
empty, I think I would like to see churches

empty. What I wouldnít like to see, however,
is ignorance of the Bible.

No.

Because you cannot understand literature
without knowing the Bible. You canít understand

art, you canít understand music. There are
all sorts of things you canít understand,

for historical reasons. But those historical
reasons you canít wipe out, theyíre there.

And so even if you donít actually go to church
and pray, youíve got to understand what it

meant to people to pray and why they did it,
and what these verses in the Bible mean and

what this Ö

But it only that? Just the retrospective
and historical appreciation of our of our

ancestorsí ignorance?

You can more than just appreciate it,
you can lose yourself in it, just as you could

lose yourself in a work of fiction without
actually believing that the characters are

real.

But youíre sure you wanna see the churches
empty? You canít imagine a variety of churches,

maybe by their Ö like itís an extremely
denatured church. A church which has ritual

and loyalty, and common cause and purpose,
and even Ö

and music.

music.

yes, yes, yes

And they sing the songs and they do the
rituals, but where the irrationality has simply

been long without.

oh, okay. So you go to those places for
funerals and weddings

and you have beautiful poetry and music,

and also perhaps for Ö

group solidarity meetings.

group solidarity to create some project
which is hard to get off the ground otherwise.

I think thereís one more tiny thing,
I mean, I havenít been tempted to go to church

and thatís a very, very small point but one
reason that makes it very easy to keep me

out it is the use of the New English Bible
instead of Ö

Oh, how dull, yes.

the King James one, right. I mean, thereís
really no point, I canít see why anyone goes,

and (inaudible) stay away. Theyíve thrown
away Ö

All the poetry, yeah Ö

A pearl richer than all their tribe.

Absolutely.

Right.

They donít even know what theyíve got.
Itís terrible. If I was a lapsed Catholic

and I brooded about how I wanted my funeral
to be arranged, which is not something I would,

Iíd want the Latin Mass. YES!

Absolutely.

For sure.

I mean thereís another issue there,
which of course is that is when it becomes

intelligible the nonsense becomes more transparent,
and so if itís in Latin, it can survive much

better. Itís rather like a camouflaged insect.
It can get through the get through the barriers,

because you canít see it. And whereas when
itís translated into not just English but

modern English, you can see it for what it
is.

But now, seriously then, do you, therefore
delight in the fact that churches are modernising

their texts and using the Ö

No, no I donít.

Or do you Ö

Itís an aesthetic point. No, I donít.

Thatís the worst of both worlds.

(inaudible) it seems to me Ö

Yes.

And we should be grateful for it. We
didnít do this to them.

Yeah, thatís right, we didnít impose
this on them Ö

Any more than we Ö

We werenít clever enough Ö

We donít blow up Shiía mosques either.
We donít blow up the Birmingham Buddhas,

we donít desecrate. For the reasons given,
myself at least (inaudible), we would have

a natural resistance to profanity and desecration.
Weíd leave it to the pious to destroy churches

and burn synagogues or blow up each otherís
mosques, and I think thatís a point that

we might spend more time making because I
do think it is feared of us, and this was

my point to begin with, that we wish for a
world thatís somehow empty of this echo of

music and poetry and the numinous and so forth.
That we would be happy in a Brave New World.

And since I donít think itís true of any
of us Ö

No, no itís not.

itís a point one might spend a bit more
time making, that indeed, the howling wilderness

of nothingness is much more likely to result
from holy war, or religious conflict or theocracy

than it is from a proper secularism, which
would therefore, I think, have to not just

allow or leave or tolerate or condescend to
or patronise, but would actually in a sense

welcome the persistence of something like
faith. I feel Iíve put it better now than

I did at the beginning.

but not as unintelligently there, I think.
What do you mean ësomething like faithí?

Yeah, and how like faith?

Something like the belief that there
must be more than we can know.

Well, thatís fine.

Well that we could share.

Dan Dennett believes that, thatís not
faith.

Yeah, sure.

I mean, we know thereís more than we
presently know Ö

Well, that was my original point in saying,
or are likely to know. If we could find a

way of enforcing the distinction between the
numinous and the superstitious, we would be

doing something culturally quite important.

Yes.

When I talk about this stuff Ö well,
Richard and I did this at Central Hall with

Scruton and that rather very weird team that
we debated, who kept on saying, Scruton particularly,

well what about the good old Gothic spires
and so forth? I said look, I wrote a book

about the Parthenon, Iím intensely interested
in it. I think everyone should go, everyone

should study it and so forth, but everyone
should abstain from the cult of Pallas Athena.

Everyone should realise that probably what
that sculptural frieze thatís so beautiful

describes, may involve some human sacrifices.
Athenian imperialism wasnít all that pretty,

even under Pericles and so on. The great cultural
project, in other words, may very well be

to rescue what we have of the art and aesthetic
of religion while discarding the supernatural.

And I think acknowledging the evil that
was part of its creation in the first place.

That is, we canít condone the beliefs and
practices of those Aztecs but we can stand

in awe of and want to preserve their architecture
and many other features of their culture.

But not their practices and not their beliefs.

I once did a British radio programme
called Desert Island Discs, where you have

to go on and choose your six records which
you take to a desert island, and talk about

it. And one of the ones I chose was Bach Mache
dich, mein Herze, rein. Itís wonderful sacred

music and the woman questioning me couldnít
understand why I would wish to have this piece

of music.

Pious.

Itís beautiful music and its beauty
is indeed enhanced by knowing what it means.

But you still donít actually have to believe
it. It like reading fiction. You can lose

yourself in fiction, and be totally moved
to tears by it, but nobody would ever say

youíve got to believe that, this person existed
and that the sadness that you feel really

reflected something that actually happened.

Yes, like the Bishop of Dublin preached
a sermon against Swift and said that heíd

read every book of Gulliverís Travels, and
for his part he didnít believe a word of

them!
(laughter). So thatís the locus classicus,

I think, of all that. Well, clearly weíre
not cultural vandals but maybe we should think

of the way in which so many people suspect
that thatís what we are. If I would accept

one criticism that these people make, or one
suspicion that I suspect they harbour, or

fear that they may have, I think that might
be the one. That it would be all chromium

and steel and Ö

Yes, and very much so.

and no Christmas carols and no menorahs,
and no Ö

Anybody who makes that criticism couldnít
possibly have read any one of our

books.

Yes.

No. Well, thatís another problem, too.

Another problem is that the people that
Ö

the criticism isnít just our books,
itís so many books.

Yes.

and people donít read them, they just
read the reviews and then they decide thatís

what Ö

Weíre about to have the Christmas wars,
again of course, and this being the last day

of September, you can feel it all coming on,
but whenever it comes up, when I go on any

of these shows to discuss it, I say it was
Oliver Cromwell who cut down the Christmas

trees and forbade Ö It was the Puritan Protestants,
the ancestors of the American Fundamentalists

who said Christmas would be blasphemy. Do
you at least respect your own traditions,

ícause I do. I think Cromwell was a great
man, in many other ways as well. This is actually

a pagan festival.

Well, we were all outed with our Christmas
trees last year.

I have not the slightest problem with
Christmas trees.

No, no, we had our Christmas card with
our pictures of us.

Itís a good old Norse booze-up. And
why the hell not?

Right.

Well, but itís not just that, I mean,
we Ö

I like solstices as much as the next
person.

We have an annual Christmas carol party,
where we sing the music and all the music

with all the words, and not the secular Christmas
stuff.

And why not? Yes.

And itís just glorious stuff. That part
of the Christian story is fantastic. Itís

just a beautiful tale. And you can love every
inch of it without believing.

I once at lunch was next to the lady
who was our opponent at that debate in London.

Rabbi Neuberger.

Rabbi Neuberger. And she asked me whether
I said grace in New College, when I happened

to be a Senior Fellow. And I said of course
I say grace, itís a matter of simple courtesy

and she was furious.

Oh, really?

Yes. That I should somehow be so hypocritical
as to say grace. And I had could only say

well look, it may mean something to you but
it means absolutely nothing to me. This is

a Latin formula which has some history, and
I appreciate history. Freddy Ayer, the philosopher,

also used to say grace, and what he said was:
ìI wonít utter falsehoods but Iíve no objection

to uttering meaningless statements.î
(general laughter)

Yes!

Oh thatís very good. The Wykeham Professor?

Yes, with (inaudible)

(inaudible) was an old friend. Did we
answer your question on Islam?

Ah, I donít know. Well, okay, Iíll
ask a related question. Do you feel thereís

any burden we have, as critics of religion,
to be even-handed in our criticism of religion,

or is it fair to notice that thereís a spectrum
of religious ideas and commitments and Islam

is on one end of it, and the Amish and the
Jains and others are on another, and there

are real differences here that we have to
take seriously?

Well, of course they have to take them
seriously but we donít have to do the network

balancing trick all the time. There are plenty
of people taking care of pointing out the

good stuff and the benign stuff and we can
acknowledge that and then concentrate on the

problems. Thatís what critics do, and again,
if we were writing books about the pharmaceutical

industry, would we have to spend equal time
on all the good they do? Or could we specialise

in the problems? I think itís very clear.

I think Samís asking more about Ö

Well we could criticise Merck, if they
were especially egregious, as opposed to some

other company, I mean if we were focusing
on the pharmaceutical industry, not all pharmaceutical

businesses would be culpable in the same way.

Yeah right. Then the question is what?
That should we Ö is there something wrong

with Ö?

No I think youíre talking cross-purposes,
I think I think Samís asking about whether

we should be even-handed in criticising the
different religions, and youíre talking about

evenhandedness about good versus bad.

Whether all religions are equally bad?

Yeah.

Right.

Whether Islam is worse than Christianity
or Ö

It seems to me we fail to enlist the
friends we have on this subject, when we balance

this. I mean, itís a tactic, itís a media
tactic, and in some sense itís almost an

ontological commitment of atheism to say that
all faith claims are in some sense equivalent.

You know, the media says that Muslims have
their extremists and we have our extremists.

We have jihadists in the Middle-East and we
have Ö

Thereís an imbalance there, yeah.

people who kill (inaudible) doctors,
and itís just not a real equation. I mean,

with the mayhem thatís going on under the
aegis of Islam, it just cannot be compared

to the fact that we have, you know people
who (?missing word) a decade, kill abortionists.

And so I think my commitment Ö I mean, this
is one of the problems I have with the concept

of atheism is that I just think it hobbles
us in this discourse where we have to seem

to kind of spread the light of criticism equally
in all directions at all moment. And I think

we could, on any specific question, have a
majority of religious people agree with us.

I mean, a majority of people in this country,
in the United States, clearly agree that the

doctrine of martyrdom in Islam is appalling,
and not benign, and liable to get a lot of

people killed, and worthy of criticism. Likewise,
the doctrine that souls live in Petri dishes

Ö even Christians, even 70 percent of Americans
donít want to believe that, in light of the

promise of stem cell research. So it seems
to me once we focus on particulars, we have

a real strength of numbers, and yet when we
stand back from the ramparts of atheism and

say itís all bogus, we lose 90 percent of
our neighbours.

Well Iím sure that thatís right. On
the other hand, my concern is actually not

so much with the with the evils of religion
as whether itís true. And I really do care

passionately about that. The fact of the matter:
is there, as a matter of fact, a supernatural

creator in this universe? And I really care
about that. And so although I also care about

the evils of religion, I am prepared to be
even-handed because they all make this claim.

Seems to me equally upfront Ö

Yeah. I would never give up the claim
that all religions are equally false. And

for that reason, because theyíre forced by
preferring faith to reason, latently at least,

equally dangerous.

Equally false but surely not quite equally
dangerous, because Ö

No, latently I think so.

Latently, maybe.

Because of the surrender of the mind.
The eagerness to discard the only thing that

weíve got that makes us higher primates,
the faculty of reason. Thatís always deadly.

Yes.

And always Ö

Iím not sure there, I think Ö

and I think Ö

Itís potentially (inaudible)

The Amish canít hurt me, but they can
sure hurt the people who live in their community;

theyíre a little totalitarian system.

But not quite in the same way Ö

The Dalai Lama claims to be a God King
of hereditary monarchy and inherited godliness.

Itís the most repulsive possible idea and
he runs a crummy little dictatorship in Dharamsala,

and it would be worse, and praises the Indian
nuclear tests, it would be worse. Itís only

limited by his own limited scope.

But if you added Jihad to that, you would
be more concerned.

The same evil is present. Every time
Iíve ever debated with Islamists, theyíve

all said: ìAh, youíve just offended a billion
Muslimsî, as if they spoke for them. As if

thereís a different threat to this, a menace,
a military turn to what they say. In other

words, if theyíd said ìYouíve just offended
me as a Muslimî, it doesnít quite sound

the same, does it? If they were the only one
who believed in the prophet Muhammad. No,

no, itís a billion! And by the way, whatís
implied in that is ìwatch out!î I donít

care. If there was only one person who believed
that the prophet Muhammad had been given dictation

by the archangel Gabriel, Iíd still say what
I was saying.

Right, but you wouldnít lay awake at
night.

And it would be just as dangerous that
they believed that, yes. It would, ícause

it could spread. The belief could become more
general.

Well, it has, in the case of Islam, it
has spread, and is spreading, and so itís

danger is not only potential but actual.

Yeah. I can see no contradiction Ö

Yes but over space and time, I think
this tremendously evens out. I mean I didnít

expect ñ Iím sure, neither did you ñ in
the sixties, that there would be such a threat

from Jewish fundamentalism, of relatively
small numbers but in a very important place,

a strategic place in (inaudible) Ö deciding
to try and bring on the Messiah by stealing

other peopleís land, and trying to bring
on the end. Numerically itís extremely small,

but the consequences that itís had, have
been absolutely calamitous. We didnít used

to think actually of Judaism as a threat in
that way at all, until the Zionist movement

annexed the messianic, or fused with it, because
the messianists didnít used to be Zionists,

as you know, so, youíd never know when itís
gonna be next.

Well that I certainly Ö

I agree, Iím not likely to have my throat
cut at the supermarket by a Quaker, but the

Quakers do a lot of the work by saying we
preach nonresistance to evil. Thatís as wicked

a position as you could possibly hold.

Given the right context, yeah.

I mean, what could be more revolting
than that? Say you see evil and violence and

cruelty and you donít fight it?

Yeah, theyíre free riders.

Read Franklin on what the Quakers were
like at the crucial moment in Philadelphia,

when there had to be a battle over freedom
and see why people despised them. I wouldíve

then said that Quakerism was actually quite
a serious danger to the United States. So,

itís a matter of space and time, but no,
theyíre all, theyíre all equally rotten,

false, dishonest, corrupt, humourless and
dangerous.

Itís true, I mean, thereís one point
you make here that I think we should say a

little more about, is that you almost can
never quite anticipate the danger of unreason.

I mean, when your mode of interacting with
others and the universe is to affirm truths,

youíre in no position to affirm. If the liabilities
of that are potentially infinite, I mean you

just donít know. So to take a case that I
raised a moment ago, stem cell research, you

donít know going in, that the idea that the
soul enters the zygote at the moment of conception,

is a terrible idea. I mean, it seems a totally
benign idea, until you invent something like

stem cell research, where it stands in the
way of incredibly promising, lifesaving research.

I mean, thereís something about dogmatism
which you can almost never foresee how many

lives itís gonna cost, because the conflict
with reality just erupts.

Well, thatís why I think the moment
where everything went wrong, is the moment

when, the Jewish Hellenists were defeated
by the Jewish messianists. The celebration

now benignly known as Hanukah, so as it can
not clash with Christendom. Thatís where

the human race took itís worst turn. Thereís
a few people, but they re-established the

animal sacrifices, the circumcision and the
cult of Yahweh over Hellenism and philosophy

and Christianity is a plagiarism of that.
Christianity would never have happened (inaudible)

and nor would Islam. No doubt there wouldíve
been other crazed cults and so forth, but

there might have been a chance to not destroy
Hellenistic civilisation. Well, itís not

a matter of numbers Ö

Youíd still have a Dalai Lama Ö

itís a matter of, if I may say so, memes
and infections, which would spread very fast.

Of course I wouldíve certainly said in the
1930s that the Catholic Church was the most

deadly organisation because of its alliance
with fascism, which was explicit and open

and sordid, much the most dangerous church.
But I would not now say that the Pope is the

most dangerous of the religious authorities,
thereís no question Islam is most dangerous

religion and partly because it doesnít have
a papacy. You canít tell it to stop something

and make an edict saying Ö

(inaudible) out of control, yeah.

But I would still have to say that Judaism
is the root of the problem.

Although itís only the root of the problem
in light of the Muslim fixation on that

land. If the Muslims didnít care about Palestine
we could have the settlers trying to usher

in the messiah all they want. Thereíd be
no issue. Itís only the conflict of claims

on that real estate.

Well, both sides have that, are fixated
on it.

Both sides are at fault, but the only
reason why 200,000 settlers could potentially

precipitate a global conflict is because there
are a billion people who really care whether

those settlers tear down the Al-Aqsa Mosque,
Ö

Which itís their dream to do, because
they have the belief that one part of the

globe is holier than another. Than which no
belief could be no more insane or irrational

or indecent. And so just a few of them holding
that view and having the power to make it

real, is enough to risk the civilisational
conflict which civilisation could lose. I

mean, I think weíll be very lucky if we get
through this conflict without a nuclear exchange.

Actually, I think thatís a very good
topic. What are our most grandiose hopes and

fears here? I mean, what do you think reasonably
could be accomplished in the lifetime of our

children? What do you think the stakes actually
are, and Ö

And how would you get there?

Yeah, I mean, is there something we could
engineer apart from just mere criticism? I

mean, are there sort of like practical steps?
I mean what with a billion dollars could we

do to effect some significant change of ideas?
Is there any practical Ö

Well, I feel myself on the losing side
politically, and on the winning side intellectually.

But you donít see anything to do?

Look, in the current zeitgeist. I donít
think we would be accused of undue conceit

if we said of ourselves, or didnít mind it
being said of us, that weíve been opening

and carrying forward and largely winning an
argument thatís been neglected for too long.

I mean, certainly in the United States and
Britain at this moment thatís true, it seems

to me, but in global terms, I think weíre
absolutely in a tiny, dwindling minority thatís

going to be defeated by the forces of theocracy,
which will probably Ö

So youíre betting against us?

No, I think theyíre gonna end up by
destroying civilisation. Iíve long thought

so.

Well of course you may be right, because
Ö

but not without a struggle.

because it can be a single catastrophe
Ö

ëcause thatís my big disagreement with
Professor Dawkins is that I think itís us,

plus the 82nd Airborne and the 101st, who
are the real fighters for secularism at the

moment. The ones who are really fighting the
main enemy.

So in what sense do you disagree?

And I think, amongst secularists, that
must be considered the most eccentric

position that you could possibly hold. Thatís
a tooth fairy belief among most people. But

I believe it to be an absolute fact. It is
only because of the willingness of the United

States to combat and confront theocracy that
we have a chance of beating it. Our arguments

are absolutely of no relevance in that respect.

well you may have many more takers, although
not on the territory of Iraq. It mean it may

be that we need the 82nd Airborne to fight
a different war in a different place, for

the same purpose, for the stated purpose.

Voila, by all means, there are reservations
to be expressed by me, which I happily give

you but in principle I think itís a very
important recognition.

Unfortunately weíre running out of time,

And possibly tape.