Richard
Dawkins
I
was curiously disappointed in Dawkins in this book. For some years i
have read about him ~ i think i've read one or two of his previous
works, but i can't be certain
~ and read a number of refutations of him and, more particularly,
this work, and he has been built up as a great and terrible foe of
the Church, of God (or any god) and of religion. I expected, then,
to be challenged, to be logically argued into submission, to read
strong and convincing prose of a scientific nature. Not what
happened. In fact i found that Dawkins wrote in a fashion that, to
my perception, is surprisingly close to what he stands against with
all his force: The book reminds me of nothing so much as an
evangelical preacher ensuring that the choir stay convinced and and
strangers in the congregation are whipped along into following him.
I'm afraid that his arguments generally were, to say the least,
unconvincing, and he attempted to cover that up by using rhetoric
designed to bludgeon his readers into agreeing. Let me explain.
Towards
the beginning of the book Dawkins writes that he amused himself by
noting in the margin of a book he was reading the false arguments
used by one or other of his opponents; i have a healthy respect for
books, and library books in particular, so i did not actually do so,
but i noted in my mind at least a dozen times during Dawkins debating
points at which i would have written BISS in the margin as a comment
on the paucity of his argument: It solely consisted of “This is
so, Because I Say So”, which really is not at all convincing as a
means of persuasion. He does this, for example, in dismissing the
idea of NOMA (non-overlapping magisteria) as suggested by Stephen Jay
Gould, among others. He does not really argue against NOMA, other
than to say that there is no reason to think that, if there are
questions science cannot answer, they may be questions religion is
capable of answering ~ or even exploring. There are, as i indicated
above, a number of occasions on which Dawkins uses this argument from
authority; it's simply a shame that the authority he uses ~ his own ~
is not actually sufficient to support the argument he makes. It is
possible that NOMA is a poor idea, but not possible to discover that
by reading this book; as far as Dawkins' argument goes, there is
nothing wrong with NOMA at all ~ except that he doesn't like it.
The
second point at which i found the book frustrating is the style. I
likened him earlier to someone preaching to the choir; to explain
that image a little let me point out that he uses rhetorical devices
which are frequently and usefully used by preachers on Sunday
mornings in church services to carry the congregation along a path
they already believe and travel willingly: humour, exaggeration,
straw man arguments, appeal to authority, and others. The most
annoying, maybe offensive, was the use of humour; i find it
offensive, i'm afraid, from a couple of perspectives, because it
feels as though i am being patronised since he clearly believes i'm
stupid enough to be convinced something is wrong if i can be made to
laugh at it, and because on many occasions his humour is more
vitriolic than funny, especially when he is relating anecdotes (and
when did a personal anecdote become a strong logical argument?) about
how he either has or should have demolished his opponents with his
wit. It may be the case, as has been argued elsewhere, that harm to
someone else in one or another form is the basis of all humour; when
taken to extremes, however, it serves no purpose other than to make
me uncomfortable and to rather dislike the instigator.
To
be honest, quite a lot of the book seems surprisingly personal to
Dawkins, as though he takes it as a personal affront that anyone
should disagree with him (i suppose that this links back to my
feeling that BISS was his major argument). That this is so is
illustrated by the anecdotes i mentioned above as well as by the
authorities he tends to appeal to. It may not be that they are the
most common in the book, but certainly high among his authorities are
Carl Sagan, admittedly a scientist, though more of a
science-explainer than an active discoverer, and Douglas Adams, an
author (non-scientific) and comic. The two primary reasons Dawkins
seems to appeal to them are that he liked them personally, and they
both agreed with his point of view. Neither of these is a sufficient
reason.
A
further way in which the book seems personal rather than reasoned is
the way in which Dawkins seems to go out of his way to be offensive
to theologians for no other reason than that they are theologians.
He argues that there is no reason to be polite about religious
beliefs, that religion is given a free pass in society because people
are not willing to offend one another over their God and faith. The
truth, of course, is that, in fact, there are all sorts of things
people do not say to one another (i cannot imagine, for example, that
Dawkins would be comfortable saying to a stranger, “Goodness, your
wife is ugly”, or “What a stupid daughter you have”), because
we have evolved (within the species, genetically, or in society,
through trial and error, i do not know) a certain self-censorship
over what we say in order that society may function. Religion falls
into this category of Things We Are Polite About, yet Dawkins is
attempting to remove from the category with no explanation or
justification. Indeed, he treats it as falling in the opposite
category, Things We Can Be Vitriolic About, as he all but personally
insults theologians. Not, i am afraid, the actions of the reasoned,
reasoning man he would portray himself as.
In
the end, as i mentioned above, i found reading this book
disappointing. I expected a real challenge to my thinking capacity,
but what i found was similar to a secondary school level response to
Bertrand Russell's Why I Am Not A Christian ~ from the other
perspective, of course! Less than satisfying, i'm afraid.