ATHEISM AS A POSITIVE SOCIAL FORCE

The common definition of an atheist is pretty perfunctory: “one who denies
or disbelieves in the existence of God.” But atheism has its own value as a way of
life; it is not only significant as a philosophical position held in opposition to
religion. Without a doubt the most important concern of atheism is: What
would atheism propose to replace the existence of God? The simple, usual
definition is actually of very little use.
The majority of this work will be an attempt to set forth the major lines of
philosophical argument that support the position of atheism in a world which
still believes, and lives as if, God exists and directs the workings of the world. In
the course of this presentation it will also be necessary to set forth the major
philosophical arguments of those who rely upon religion as the support of their
belief in the existence of God. As the two counter positions are presented, it is

hoped that the contrast between them will open the doors to debate.
A few introductory remarks concerning the position of atheism will set the
stage for this dialectic. Atheism as it exists today consists of three major schools.
The first school consists of people (and they seem to be in the majority) who
accept the position that God does not exist. They do not, however, give much
more thought to this acceptance. They continue to live their lives as if God does
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exist. This position does not require much thought or conviction; and if pressed,
those who stand on this acceptance would be unable to justify their belief.
The second school consists of those who accept the fact that God does not
exist and who are also capable of setting forth a fully thought-out statement of
their position. The second school, however, does not take a public stance on
their beliefs or convictions. They have replaced God, as the effective author of
the world, with human reason. Human reason is equated with the results that
have been set forth in the fields of science and technology. This position is based
upon a philosophical system of thought known as materialism. This position
came into existence, as concerns Western European civilization, within a time
period of a few hundred years. The important point here is that the holders of
this position do not tend to take a public stance with their position. Science over
the last couple of centuries has proposed a series of theories based upon material
facts that would argue against the necessity for the existence of God. The theory
of evolution, the Big Bang theory, the Theory of Relativity, and the findings of
scientific psychology would all fall in this category. Taken together, these
theories can be seen as offering an alternative explanation for the beginning of
the universe, the continued operation of the universe, and an explanation for
each individual member of the universe. Should those theories be proven to a
point of certainty, then the need for God and the supernatural generally would
be completely negated.
The problem is that most of the theories offered by science have not been
proven to that point of certainty. It must also be remembered that belief in the
existence of God and the supernatural is only one part of the role that is played
by what we know as organized religion. In fact, belief in the explanations of
science are seen by those who wish to impugn them as requiring just as great a
leap of faith as a belief in God. We will look at this claim later.
In the third category are those (relatively few!) people who not only claim
to be atheists and are able to offer fully developed explanations for their atheism,
Introduction
3
but who also structure their lives to fit their atheism. They are able to, and do,
attempt to teach the philosophical position of atheism to those who care to
listen. This is, of course, the most difficult position to maintain of the three. It
requires not only a working knowledge of religion, but also of science and
technology. It is my position that individuals can truly be considered atheist
only if they have gotten to this stage; and I hope that this work will bring those
who are interested to the point at which such a decision can be made in earnest.
The methodology of atheism is important in our consideration of the
position, and the reader is invited as we go through the following chapters to
return periodically and review the methodology. The method chosen will consist
of three parts. First, it must be understood that the denial found in atheism is not
just the denial of God and religion, but is in addition the denial of the
supernatural in any form. Second, it will be assumed that anyone who wishes to
consider himself or herself an atheist will be ready to do the research necessary
to fully support his or her position. Third, an atheist, based on the knowledge
gained in that phase, will structure his or her life in a manner consistent with
that knowledge. An index is provided at the end of the book from which readers
will be able to follow the research available to whatever degree of certainty they
require. This will allow readers to answer questions that might arise from those
who challenge a belief in atheism.
The road to atheism begins with the premise that the supernatural does not
exist in any form. Accepting the fact that the supernatural does not exist, what is
left for an atheist to rely upon? The answer is human reason. The first step that
one must take, in order for human reason to stand as the foundation of atheism,
is to define human reason or the rational.
For our purposes, the first requirement of reason begins with the
sensations that are received by our sense organs and are then transmitted to our
brains. Modern science presents us with a theory that states that the physical
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sensations, light waves, sound waves, tastes, odors and touch, produce effects
upon our sense organs that are then converted into electrical and chemical
impulses. These impulses are then conducted to our brains where they are
converted into images, either verbal or visual. While this theory has not yet been
proven to absolute certainty, it is the most widely accepted theory of the
physical process by which reason begins. The actual composition of the impulses
that convey the sensations to the brain and their formation into images has still
to be fully traced. However, the theory of electrical and chemical conversion
from physical data to mental activity is the most widely accepted, and it
represents the greatest degree of certainty that can be obtained in our current
stage of knowledge. The sense organs are constantly bombarded with sensations
of every type. The sense organs, however, are each limited to a small range of
physical data that they can “read.” Initially, therefore, the physical data that can
be apprehended is strictly narrowed or filtered to leave only the data that falls
within the receptivity capability of the sense organ affected. It is understood
that there are small variations between individuals as to how wide this range
may be, but essentially we all can “read” the same physical data with our sense
organs. For the purpose of this definition, we will also accept as a given that the
information received by the sense organs is identical with that which left the
object under consideration. This is not to say that the objects which we
“observe” through our senses are identical with the actual object; but only that
what we received as physical data is exactly what is represented by the object.
Thus, we accept that our only knowledge of the world outside of our minds and
bodies is that which is represented to us by our sense organs and, in addition to
what our sense organs can perceive directly, we must also take into
consideration the technologies that have been created by modern science. These
technologies allow us to extend the range of sensations that we are able to
obtain from the outside world. For example, the microscope allows us to view
objects with our sense of sight that would be beyond the natural capacity of our
Introduction
5
eyes to see. This set of technologies will be considered to be a sort of sixth sense.
It must be remembered, however, that these technologies still rely upon our
sense organs to get the data to our brains.
The second requirement in defining human reason, or the rational, will
involve the process that occurs once the data has reached the brain. Modern
science again presents us with a theory as to what happens at that point. The
physical data, whether of an electrical or chemical nature, is processed by the
brain into either thoughts (ideas), which consist of verbal or visual images, or
physical responses. It is not fully understood how this is accomplished. It is also
not known exactly how the brain decides which of the physical data received it
will acknowledge. As psychology would teach us, some of the data is repressed
and thereby removed from our conscious attention, while other data is converted
to either images or physical reaction. The index lists sources of scientific
research that set forth in detail the theories that we can only touch upon briefly
in these pages. For the purposes of this discussion, it is enough to understand
that the data received is converted to images by a natural process. All of our
mental activity, therefore, is a direct result of the data received and its
conversion into images. Once again, there appear to be rather wide variations
between individuals concerning the process of converting physical data to
thought. The process itself, however, appears to be basically the same in all
humans.
There appear to be two different types of mental activity. The one is
conscious, that is to say, the individual is aware of the activity produced by the
brain. The other is not conscious, that is, the individual is not aware of the
activity carried on by the brain. For example, the brain is constantly receiving
sensations from the autonomic nervous system and is constantly responding to
those sensations. This is what keeps our heart beating, our lungs breathing, etc.,
without our normally being aware of it. On the other hand, the sensations of
hunger that are received from the stomach are brought to consciousness and
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6
then the individual hunts for food. This is a very simplistic view of what happens
to sensations in the brain, but it will at least be suitable for our definition. Our
second requirement, therefore, is to understand that all we know of the world,
and ourselves, is the result of the conversion of physical data into visual or verbal
images.
Our third requirement involves the development of each individual’s
understanding of what is brought to consciousness by the brain. Although the
thoughts created by the brain appear to be totally random, and totally
dependent upon the data received, the brain seems to be capable of making
judgments about the thoughts. The brain, through another process that is not
totally understood, is capable of putting ideas together through association and
producing a judgment about the importance of the information. If it is important
enough it will be brought to the individuals attention through a verbal or visual
image. The individual is then capable of making further decisions concerning
these thoughts with yet further thought. This process does not seem to be totally
foolproof, as we are all aware of times in which our responses, or the thoughts
produced, were nothing short of inappropriate. Our third requirement,
therefore, is that each individual is capable of making judgments concerning the
value and importance of the data brought to his or her consciousness by means of
a conscious manipulation of the data.
Therefore as a working definition of rational (human reason) we
understand the process by which raw data is collected by the individual sense
organs, the process by which this data is converted into mental activity, and the
conscious reaction of the individual to this mental activity. As the individual
develops more control over these processes, they are able to reorganize them into
ever more complex systems of thought. The child is capable of recognizing
mental activity and responding, but is not capable of reorganizing that
information into complex systems. It is through the process of reorganization
that the individual becomes aware of the regularity of some sensations and the
Introduction
7
uniqueness of others. This is the process that makes it possible for a young
person to learn to speak, to recognize significant others, to determine what is
food and what is not and many other things. At a later level the capability to
reorganize information is used to educate the individual. This education can
come from any source that is available often enough to create regularity in the
data received. This is usually parents, siblings, friends, schools, etc. In this
connection the education can be either of high or low quality and quantity. For
primitive man it was absolutely essential for survival, as it still is for most of the
animal world.
Individually, we come to recognize ourselves as distinct from all other
objects early in life. As the reorganization process becomes a regular part of
mental activity, individuals become capable of making choices as to how they
will react to these objects and the thoughts or the ideas associated with them.
The more capable a person becomes in reorganizing data, the more complex
become the choices. There seems to be a direct correlation between the amount
of knowledge and the complexity of the reorganization process. There is, at the
highest level, a limit on the amount of knowledge that can be obtained both as
individuals and as a species. For this reason there also may be certain types of
data that cannot be completely reorganized, i.e., there may be questions that
cannot be answered to any degree of certainty. The individual, however, is not
limited to the knowledge that can be obtained individually. As with the senses,
the community of knowledge held by the whole of mankind can be used as an
extension of the individual’s knowledge. Modern society abounds with sources
for this knowledge, that is, computers, books, television and many others. Even
with all of these sources, the amount of knowledge available to the individual
tends to be severely limited.
In contrast to the position set forth above is the alternative position taken
by those who believe in God (religion) and the supernatural generally. This
position starts from the basic foundation that human reason, or the rational, if it
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exists at all, exists solely as the means by which man can understand the
knowledge given by the supernatural. This knowledge may be in several
different forms, i.e., it may be given by a supernatural being directly to man.
Hence the belief that the various “bibles,” e.g., the Christian Bible, the Talmud,
the Qur’an, the Avesta, etc., are the actual “words” of the supernatural and not
just the words of man. This notion forms the basis of the argument that one must
heed these words, to the letter. The tenets that are contained in those books, and
others like them, are not the product of human reason based upon the experience
of man reorganized by the human brain into ever larger more complex structures
but, rather, are merely delivered to man as eternally true statements of divine
fact.
The supernatural being which provides mankind with such eternal truth
can be seen to take on many forms. It can be of a type normally found in modern
religions, i.e., an omnipotent, omnipresent spirit designated as God, Mithra,
Allah, etc. and is usually seen as a “good” spirit. Others can also be known as
“evil” spirits, such as the devil, Ahriman, and others. These spirits are normally
portrayed as totally bodiless and truly spiritual in nature. The supernatural can
also be seen, and has been portrayed in history, as human in form and disposition
but equipped with more than human power and ability and immortal life. The
delivery of the revelations of the supernatural can also be found in different
forms, i.e., they can be delivered by men who have been instructed by the divine,
such as the prophets of the Christian Bible, or they may be delivered directly by a
disembodied spirit as was the case when contact was made with Moses through
clouds and burning bushes. They may also be found in the contact of human
beings through a disciplined control of the body, as is found in Hindu asceticism.
All of these forms that have been used by mankind to describe the
supernatural have one common feature: the source of this knowledge is beyond
the ability of mankind to understand solely by the use of his natural reasoning
Introduction
9
powers. In other words, if the knowledge that is given by the supernatural had
not been given, then mankind would not have this knowledge. The knowledge
itself, however, has been given to mankind by this incomprehensible being with
the specific intent that it will not only be understood by human reason but that
it will be acted upon specifically by human beings. It has been most widely
accepted, historically speaking, that the method through which this knowledge
came to be understood was through the services of what we now call organized
religion. This system consists of many different schools, i.e., Christianity,
Judaism, Islam, Hinduism, Toa, and many others. In each of these schools the
knowledge given by the supernatural is reorganized by selected individuals
(those normally appointed by the supernatural or those claiming special powers
of understanding) into a form that is capable of being understood by all
mankind. The reorganized or interpreted knowledge is then codified in some
manner and stands as the basis of religious belief.
We will see later in what forms this interpreted knowledge has been
organized and the differences that are apparent in the various interpretations. In
general, however, the system of beliefs that surrounds the interpretation of the
original knowledge given by the supernatural represents the differences in the
existing organized religions.
In looking at the three religions that have had the most effect on the
development of Western European civilization, the scenario holds that the
divine knowledge was transmitted to individuals who were chosen directly by
the supernatural and who have come to be known as prophets. The main
function of the prophets was to deliver the knowledge imparted by the
supernatural in a form that could be understood by the reason of ordinary men.
This knowledge was then codified into a system by various means, all of which
resulted in them being put into written form, hence the Bible, the Talmud and
the Qur’an. The knowledge contained in those books has, ever since they were
written, been subjected to a great deal of commentary by learned men and some
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of this commentary has become part of the expansion of the books themselves or
has been generally confused with the knowledge contained in the original books.
This ongoing commentary, which in essence is additional interpretation of the
original knowledge given by the prophets, represents in large part the theology,
ritual, and content of the actual organized religions and their “churches.”
The last step is the presentation of these organized constructs to the
individual adherents of the Church. It is at this point that the knowledge given
by the supernatural becomes solidified into an unchanging system of eternal
truth. Here the position is taken that the individual believer must accept
without question the tenets set forth in the theology of the Church. These tenets
usually include an unquestioning belief in the supernatural being that delivered
the knowledge, an unquestioning belief in the unerring accuracy of the
interpreters of this knowledge, i.e., the prophets, mystics, priests, magic or
whatever system is used to originally interpret this knowledge, and the
unquestioning belief that the Church has incorporated, by means of faithful
interpretation, this knowledge and that it is the sole repository and authority for
this knowledge.
The alternative approach to atheism bases all relevant knowledge on the
condition of the existence of a supernatural being or a force of some type who
(for whatever reason) imparts this knowledge to mankind. The understanding
and judgments that are made on the knowledge so received are seen to be the
sole responsibility of those either directly chosen by the supernatural or those
who can show that they have some special power to understand and make
judgments concerning this knowledge. The individual is expected to suspend his
own judgment and accept without question that the individuals chosen have
interpreted this knowledge accurately and that they should be granted the
status of an unchanging authority. That is to say, the individual is not
responsible for what he or she believes, or for the actions required by these
beliefs, as they represent the will of a supernatural being and are to be accorded
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11
the status of universal, eternal truth.In summary, we can distinguish the basic
differences between the two alternative approaches. In the atheistic approach,
all knowledge is based upon the natural processes by which each individual
obtains the data of the senses, the method by which the data is converted to
energy and transported to the brain, and the method by which that converted
data is reorganized into visual and verbal images. Knowledge is the result of
these processes and the further natural process by which the brain is capable of
reorganizing these images into ever more complex systems or patterns. This type
of knowledge is only limited by the individual’s exposure to the raw data
available for processing, and by the individual ability to organize this data into
complex systems upon which a judgment can be delivered. The natural
processes in question can also be seen to be extended in some degree by the
modern technologies that expand the ability of the senses to collect raw data.
These technologies, such as the ability to write, have also allowed the ability of
each individual to be expanded to a community of knowledge potentially
embracing the judgment of all men. Under the atheistic position, the individual
is expected to take responsibility for the knowledge he or she has and the
judgments that he or she makes in regard to that knowledge.
Part One of the following book will concentrate on how today’s major
religions were founded. It is, of course, impossible in just a few pages to do
justice to such a huge swath of human history; yet a bold attempt will be made,
for we need some grounding in the basic facts of the religious view if we are to
appreciate and evaluate the alternative position, atheism. (Hopefully, the sketch
presented will interest readers to seek further information.) A detailed
consideration will also be given of the actual content of the various systems that
were developed to foster a better understanding of the position of religion — or
the supernatural in general. When possible, the position of atheism will be
contrasted to the position of religion. In most cases, this can be seen as the
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author’s attempt to set forth the position of atheism if it had actually existed at
the time.
Part Two will set forth the position of atheism as a potential force in
modern society and how it relates to the issues that seem to be the most salient
in the United States. The two sections are intended to stand alone, i.e., they are
not intended to be dependent upon each other, but the author wishes to stress
his belief that one cannot truly comprehend the atheistic position presented in
Part two without knowing at least the basic beliefs of the alternative position.
The most that any individual can hope for is a level of knowledge that will
allow him or her enough certainty to support the necessary choices in life. For
people to be considered rational, they must be able to explain the positions that
they take based upon the knowledge that they actually have available, either
personally or through the collected knowledge of mankind. In relation to what
follows, an attempt will be made to present the knowledge necessary to become
an informed atheist, or at least, a guideline as to what type of knowledge is
important to such a decision. The actual decisions and the actions taken by the
individual are totally up to the individual.

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