Jacques Berlinerblau’s recent HuffPost religion column touches on a theme that is near and dear to the heart of this blog: the difference between atheism and its false equivalents.
In the past months (and years) I’ve occasionally commented on the highjacking of the term ‘humanism’ by atheists in search of an upmarket brand name.
As most readers will know, its combination with the term ‘secular’ to make the brew even weaker and more tasteless (e.g., by the so-called “Council for Secular Humanism,” a limb of the uniquely misnamed “Center for Inquiry”) continues to appeal to shrinking numbers of full-blooded atheists. Increasing numbers of atheists are happy to be known as atheists; and a few of those are just as pleased to be free of the moniker “secular humanism,” which never meant anything anyway.
But on the pretext that words and definitions matter, neither secularism nor humanism are explicitly irreligious, anti-religion, or atheistic.
Their core propositions, as Berlinerblau says, are agnostic. Moreover, their first dim stirrings were in the fight for religious tolerance and more this-wordly philosophies of life. Secularism has its roots in the writings of the 12th century Andalusian Muslim thinker Ibn Rushd, centuries before the notion occurred to thinkers in the Christian west.
From The Huffington Post 7/28/12
By Jacques Berlinerblau
Secularism must be the most misunderstood and mangled ism in the American political lexicon. Commentators on the right and the left routinely equate it with Stalinism, Nazism and Socialism, among other dreaded isms.
In the United States, of late, another false equation has emerged. That would be the groundless association of secularism with atheism. The religious right has profitably promulgated this misconception at least since the 1970s.
More recently politicians such as Newt Gingrich have gleefully fostered this confusion. During his raucous, unforgettable 2012 presidential run, the former Speaker of the House fretted that his grandchildren were poised to live in “a secular atheist country, potentially one dominated by radical Islamists and with no understanding of what it once meant to be an American.”
Claiming that secularism and atheism are the same thing makes for good culture warrioring. The number
of nonbelievers in this country is quite small. Many Americans, unfortunately, harbor irrational prejudicestoward them. By intentionally blurring the distinction between atheism and secularism, the religious right succeeds in drowning both.
Yet it is not only foes, but friends of secularism, who sometimes make this mistake as well. Nowadays most major atheist groups describe themselves as “secular.” Many are in fact good secularists. But others, as we shall see, are beholden to assumptions that are strikingly at odds with the secular worldview.
Let’s start with some brief definitions. Atheism, put simply, is a term that covers a wide variety of schools of thought that ponder and/or posit the non-existence of God/s. Among scholars there is a fascinating debate about when precisely atheism arose. One compelling theory (see writers like Alan Kors and Michael Buckley) is that nonbelief as a coherent worldview developed within Christian theological speculation in early modernity.
Secularism, on the other hand, has nothing to do with metaphysics. It does not ask whether there is a divine realm. It is agnostic, if you will, on the question of God’s existence — a question that is way above its pay grade.
What secularism does concern itself with are relations between Church and State. It is a flexible doctrine that can embody a lot of policy positions. Strict separationism is one, but not the only, of those positions. At its core, secularism is deeply suspicious of any entanglement between government and religion.
Secularism needs to be disarticulated from atheism for a variety of reasons. First and foremost, these two isms are simply not synonyms. One concerns itself with primarily with politics, the other with (anti-) metaphysics. They have different concerns, intellectual moorings and histories (though, interestingly, it may be that both emanated from Christian theological inquiry).
Second, for secularism to reinvigorate itself it needs to reclaim its traditional base of religious people. As I noted in my forthcoming book, the secular vision was birthed by religious thinkers, such as Martin Luther, John Locke, Thomas Jefferson and James Madison (the last two, admittedly were idiosyncratic believers, but believers nonetheless).
Throughout American history it has been groups like Baptists, Jews, progressive Catholics as well as countless smaller religious minorities who have championed secular political ideas. But religious believers today, even moderate religious believers, will not sign on to secularism if they think it’s merely the advocacy arm of godlessness.
Finally, we need to distinguish secularism from atheism because some atheists, of late, have taken a regrettable anti-secular turn. True, secularism is a proponent of religious freedom and freedom from religion. It sees the “Church” as a legitimate component of the American polity. It doesn’t view religion as “poison” (to quote Christopher Hitchens) or hope for an “end of faith.” As noted earlier, secularism has no dog in that fight.
Most atheists, of course, are tolerant to a fault and simply wish for religious folks to reciprocate (and most do). Yet as long as some celebrities of nonbelief continue to espouse radical anti-theism (in the name of “secularism,” no less) the future of secularism is imperiled