[H]alf the people in the world think that the metaphors of their religious traditions, for example, are facts. And the other half contends that they are not facts tall. As a result we have people who consider themselves believers because they accept metaphors as facts, and we have others who classify themselves as atheists because they think religious metaphors are lies. (2)
It's not atheists who get stuck in my caw, but agnostics. Doubt is useful for awhile. We all must pass through the garden of Gethsemane. If Christ played with doubt, so must we... But we must move on. To choose doubt as a philosophy of life is akin to choosing immobility as means of transportation.
John Hodgson can describe Richard Dawkins's atheism as vacuous only because 'atheist' is a term which non-believers use purely as a polemical convenience when we have to define concisely what we don't believe [...]. No atheist is principally that. What we'd want to call ourselves is humanist or materialist, or biologist or linguist, or for that matter socialist, because one or more of these, or something else again, is what we do and think and are. We have 'purely and simply finished with God', to adapt a phrase of Engels's.
The split in America, rather than simply economic, is between those who embrace reason, who function in the real world of cause and effect, and those who, numbed by isolation and despair, now seek meaning in a mythical world of intuition, a world that is no longer reality-based, a world of magic.
There is no logical reason to believe in God. There are emotional reasons, certainly, but I cannot have faith that nothing is something simply because it would be reassuring. I can no more believe in God than I can believe an invisible monkey lives in my ass; however, I would believe in both if they could be scientifically proven.
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