Last summer, I wrote a three-part post series, "Why I Am Not a Libertarian", which explained my disagreement with this political philosophy. However, I've realized that despite writing an essay addressing the crimes of communist regimes as they reflect on atheists, I've never written a post on my differences with communism per se. This one will do that.

I have many objections to communism, not least of which is last year's news that, in Russia, the Communist party is now teaming up with the Russian Orthodox Church to outlaw homosexuality - a fitting illustration of the similar dogmatic, irrational attitudes that prevail in both ideologies. But my differences go deeper than that, and this post will outline three of the most serious.

Communism lacks a good mechanism to allocate resources to where they are most needed, resulting in waste, shortages and inefficiency. In a capitalist economy, price serves as both a vital signal of demand and also the means of meeting that demand. When a product or service is demanded in excess of current supply, the price rises, attracting people to produce that product or service in order to make a greater profit. Conversely, when supply outstrips demand, the price drops and people are naturally discouraged from producing more of the excess commodity until the imbalance resolves itself. This "invisible hand" of the market, an organizational force at the macro-level emerging from thousands of independent decisions, is often an extremely efficient way of balancing supply with demand and resulting in a society where there is neither wasteful excess nor shortage.

Communism, however, has no such balancing mechanism. In a communist society, the state sets the price of all commodities, and this decision can be completely arbitrary. In theory, if a shortage occurs, the state simply orders the appropriate entities to produce more, but this decision is insufficiently sensitive to price signals and has no necessary link to supply or demand. No group of centralized bureaucrats has the information or the intelligence to make such perfect decisions affecting the price of every transaction in society. This "top-down" approach will inevitably result in inefficiency and misallocation of resources, wasting commodities that are produced in excess of demand and causing shortages of commodities that are not produced in sufficient quantity to meet demand. The "bottom-up" approach of capitalism is a far superior means of dealing with this problem.

Communism discourages productive effort and innovation. In a communist society, no one is richer than anyone else; the state allocates goods to all people based only on need. This means that there are no material rewards for invention, innovation, or greater productivity. It also means that those who are less productive than the average have no incentive to work harder or increase their output.

What this inevitably leads to, in the real world, is a vicious spiral of decreased effort and decreased production, as people slacken their efforts so as to work no harder than the least hardworking member of society (whom they'll be paid the same as anyway, so why work any harder than them?). This is the classic Prisoner's Dilemma in action, and means that such a system cannot compete against a capitalist economy that tangibly rewards good ideas and hard work.

Communism necessarily denies the freedom of the individual. Of all the shortcomings of communism, I consider this one to be the most serious. A communist economy necessarily denies people the freedom to seek happiness in whatever career they choose. In such a system, decisions regarding what job a person will take must be made by the state. When the bureaucracy perceives a shortage, their only response is to order more people to join the effort of producing the desired commodity. Thus, a communist society is intrinsically a tyranny where people's lives must be controlled in minute and exacting detail by a faceless and distant central committee. This alone should make communism repugnant to all lovers of freedom and liberty, and bring us to the realization that no such system could ever succeed in reality without massive and widespread violations of the human right to choose our own destiny and pursue happiness as we see fit.

I don't make it my mission to slap down every loudmouth religious-right crackpot on the internet. Really, I don't. If I wanted to make it my mission, I could do nothing else, but it wouldn't accomplish anything and it wouldn't make for a very interesting site.

However, the other day, this giant, flaming meteor of stupidity landed in my inbox, and it was just too tempting not to have a go. The author of this benighted epistle is Michael Medved, nationally syndicated right-wing radio host. In it, he applies his talents to the issue of why atheists are unfit to serve as president of the United States of America.

First:

Just as the Queen plays a formal role as head of the Church of England, the President functions as head of the "Church of America" – that informal, tolerant but profoundly important civic religion that dominates all our national holidays and historic milestones.

The "Church of America"? Good grief. Does Medved really think a vital part of the President's job description is to issue mushy ecumenical proclamations reassuring voters that God approves of us? I must have missed that line in Article II. Somehow, I think the nation could soldier on if the President didn't come out of the White House every so often to give us all a theistic pat on the head. The President is the President, not the Pope of America. His job is to faithfully execute the laws. That's all. I can assure Medved that those Americans who wish to go on believing have more than ample opportunity to find like-minded clergy members elsewhere.

For instance, try to imagine an atheist president issuing the annual Thanksgiving proclamation. To whom would he extend thanks in the name of his grateful nation–-the Indians in Massachusetts?

Oh, the horrors that would ensue if a president refused to issue a religious proclamation at Thanksgiving! Good thing we never had a president who dared such an impious act!

What? We did?

Who was he, some kind of liberal?

I do not believe it is for the interest of religion to invite the civil magistrate to direct its exercises, its discipline, or its doctrines; nor of the religious societies that the general government should be invested with the power of effecting any uniformity of time or matter among them. Fasting and prayer are religious exercises. The enjoining them, an act of discipline. Every religious society has a right to determine for itself the times for these exercises, and the objects proper for them, according to their own particular tenets; and this right can never be safer than in their own hands where the Constitution has deposited it... every one must act according to the dictates of his own reason, and mine tells me that civil powers alone have been given to the President of the United States, and no authority to direct the religious exercises of his constituents.

Oh, yeah: it was the guy who wrote the Declaration of Independence.

Then there's the significant matter of the Pledge of Allegiance. Would President Atheist pronounce the controversial words "under God"? If he did, he'd stand accused (rightly) of rank hypocrisy. And if he didn't, he'd pointedly excuse himself from a daily ritual that overwhelming majorities of his fellow citizens consider meaningful.

I have a third alternative: why not say the Pledge as it was originally written, by Baptist minister Francis Bellamy, before a meddling Congress inserted the words "under God" in the 1950s to give themselves a talking point about how we were superior to those evil, godless commies?

Medved unintentionally puts his finger on a reason why the Pledge should be restored. It's quite true that the President should be able to participate in the patriotic rituals that unite us as a people. That's why the current, religionized Pledge is so unfortunate - because it divides us, and makes a large number of Americans reluctant to participate in this civic institution without being made to violate their own consciences or feel like outsiders. And that's why it should be fixed, so that all Americans, religious or not, can participate. Medved's solution is to preserve that bigotry and keep the atheists out; I would rather get rid of the divisive language so that atheists can enter fully into the fold of American citizenship.

Next, Medved says, the "United States remains a profoundly, uniquely religious society" and should have a leader whose beliefs reflect that. Yet at the same time, he says, a candidate like Mitt Romney or Joe Lieberman would still be qualified:

There's a difference between an atheist, however, and a Mormon or a Jew – despite the fact that the same U.S. population (about five million) claims membership in each of the three groups.

Uh, no. The most recent major survey done on this issue, last month's Pew poll, found that self-declared atheists and agnostics account for about 4% of the population. That's 12 million people. The "secular unaffiliated", very likely atheists in all but name, are another 6%. That's 30 million people, not five. Perhaps five million people seems like a small enough minority for Medved to safely ignore, but 10% of the population is pushing it.

For Mitt and Joe, their religious affiliation reflected their heritage and demonstrated their preference for a faith tradition differing from larger Christian denominations. But embrace of Jewish or Mormon practices doesn't show contempt for the Protestant or Catholic faith of the majority, but affirmation of atheism does.

This is the old canard that atheism is somehow intrinsically disrespectful of the religious in the way that other religions are not. It's hard to see how this claim can be sustained, though, because Mormonism and Judaism both deny fundamental tenets of Christianity: one rejects Jesus' claim to be the messiah, while the other asserts that he was just one in a potentially infinite line of deified humans. These faiths already deny so many of each other's major tenets: why does the one additional tenet denied by atheism make all the difference?

Finally, Medved asserts, only a religious president could win the war against "Islamo-Nazism" (yes, he actually calls it that; I cracked up laughing too).

Our enemies insist that God plays the central role in the current war and that they affirm and defend him, while we reject and ignore him. The proper response to such assertions involves the citation of our religious traditions and commitments, and the credible argument that embrace of modernity, tolerance and democracy need not lead to godless materialism.

Is Medved really saying that al-Qaeda would go away and leave us alone if only we prove to them that we hate atheists as much as they do?

I have a news flash for you, sir: Al-Qaeda devotes considerable time and effort to killing their fellow Muslims for practicing the "wrong" faith. Do you really think that electing a Christian of any denomination is going to appease them? And what about the Jews? You just said that a Jewish person could be qualified to be president. Would that choice ever satisfy the evil Islamo-Nazis? Or do you want to rethink your plan of selecting presidents based on whom our enemies hate the least?

In this context, an atheist president conforms to the most hostile anti-America stereotypes of Islamic fanatics and makes it that much harder to appeal to Muslim moderates whose cooperation (or at least neutrality) we very much need.

Uh-huh. Because presidents who call the war on terrorism a "crusade", and presidential candidates whose chief religious advisers openly preach that we are in a divinely ordained "religious war" against Islam, are not going to inflame Muslim sentiment in any way. Mr. Medved, you seem oddly open to diplomacy for a member of the right, but I have to break it to you: if you think that's how this fight is going to be won, then you're backing the wrong side altogether.

In sum: Like nearly all members of the religious right, Michael Medved's view of America is aggressively anti-historical, his idea of our enemies is an ignorant cartoon, and his beliefs about atheists are a load of smug tripe. His popularity shows the widespread and glaring lack of intellectual standards among the religious right. His opinions can be safely dismissed by people of intelligence and good sense.

There, I feel better. Sometimes you just need a little bit of catharsis. Now, on to more important subjects.

Recently, the state government of Illinois proposed a $1 million grant to rebuild the historic Pilgrim Baptist Church, which was destroyed by a fire earlier this year. Atheist Rob Sherman testified before the House State Government Administration Committee to oppose this blatant violation of the separation of church and state.

What happened next was difficult for me to believe. Here's a transcript of an exchange between Sherman and state representative Monique Davis, as reported by Eric Zorn of the Chicago Tribune:

Davis: I don't know what you have against God, but some of us don't have much against him. We look forward to him and his blessings. And it's really a tragedy — it's tragic — when a person who is engaged in anything related to God, they want to fight. They want to fight prayer in school.

I don't see you (Sherman) fighting guns in school. You know?

I'm trying to understand the philosophy that you want to spread in the state of Illinois. This is the Land of Lincoln. This is the Land of Lincoln where people believe in God, where people believe in protecting their children.… What you have to spew and spread is extremely dangerous, it's dangerous—

Sherman: What's dangerous, ma'am?

Davis: It's dangerous to the progression of this state. And it's dangerous for our children to even know that your philosophy exists! Now you will go to court to fight kids to have the opportunity to be quiet for a minute. But damn if you'll go to [court] to fight for them to keep guns out of their hands. I am fed up! Get out of that seat!

Sherman: Thank you for sharing your perspective with me, and I'm sure that if this matter does go to court—

Davis: You have no right to be here! We believe in something. You believe in destroying! You believe in destroying what this state was built upon.

Zorn's post also has the audio; you can listen for yourself how Davis works herself into a lather, ending in the spitting, angry demand for Sherman to "get out of that seat" and accusing him: "You believe in destroying!"

Sherman, to his credit, kept calm, ignored her bigotry, and went on with his testimony. While his polite and civil reaction did make her unprovoked vitriol look all the more ridiculous and ignorant, Rep. Davis' attitude is a stark reminder that there are elected officials still eager to uphold the most disgusting and virulent hatred against those who do not think or believe like them.

The Supreme Court held in the 1983 case Lynch v. Donnelly:

The Establishment Clause prohibits government from making adherence to a religion relevant in any way to a person's standing in the political community. Government can run afoul of that prohibition in two principal ways. One is excessive entanglement with religious institutions ...The second and more direct infringement is government endorsement or disapproval of religion. Endorsement sends a message to nonadherents that they are outsiders, not full members of the political community, and an accompanying message to adherents that they are insiders, favored members of the political community.

Rep. Davis' reaction was a perfect illustration of the unconstitutional, anti-American attitude the Supreme Court wrote against. She flew into a raving fury over the mere existence of an atheist, hurling all manner of vile and prejudiced slurs and insults at him, and culminated in a demand for him to get out of the room - because after all, what makes an atheist think that he has a right to participate in our democracy as if he were a regular person like anyone else?

Notably, both Davis and Illinois Gov. Rod Blagojevich are Democrats, which shows that anti-atheist bigotry and religious pandering are not confined solely to any political party. Although freethinkers are growing more politically influential, we have a long way to go before we can fully cleanse the detritus of theocracy from government.

But that doesn't mean we can't make a start. Here is Rep. Davis' contact information. If you have the time, please call or mail her - politely, but firmly - and let her know that you do not appreciate an elected official showing such hate and bigotry toward one of her own constituents. It's not out of the question that we can enlighten her to the ugliness of her own actions and shame her into treating American atheists with more respect in the future.

UPDATE: Davis apologizes.

Other posts in this series:

• Theocracy Watch

Kathleen Seidel, author of the Neurodiversity weblog, writes extensively about issues related to autism. Among other things, she gives the scientific perspective on claims that autism is caused by vaccination. One of her recent posts, The Commerce in Causation, concerns the career of one Clifford Shoemaker - a lawyer who's represented hundreds of clients making this allegation, including an ongoing suit, Sykes v. Bayer. Many of these cases have come before the federal Vaccine Injury Compensation Program, which pays attorneys' fees and costs regardless of whether a claim is successful. Seidel points out that this gives Shoemaker a strong financial incentive to defend even scientifically frivolous claims, and to encourage more people to sue regardless of whether their cases are meritorious:

The elimination of litigative risk, however, provides a motivation for VICP specialists facing a paucity of substantiable claims to nurture exaggerated public perceptions of vaccine risks; to overstate the likelihood that facts in compensable cases are similar to those that are not; to promulgate dubiously-supported claims of the range of maladies that might be caused by vaccines; and to encourage individuals and families grappling with chronic, disabling medical and developmental problems to attribute causation of those problems to heretofore unrecognized, "long onset" vaccine reactions.

Just a few days after posting this, Seidel was subpoenaed by none other than Clifford Shoemaker, as part of his ongoing lawsuit against Bayer. The scope of the subpoena is astonishingly broad, and demands the production of a vast amount of personal and financial information of no discernible relevance to Shoemaker's case:

The subpoena commands production of "all documents pertaining to the setup, financing, running, research, maintaining the website http://www.neurodiversity.com" – including but not limited to material mentioning the plaintiffs – and the names of all persons "helping, paying or facilitating in any fashion" my endeavors. The subpoena demands bank statements, cancelled checks, donation records, tax returns, Freedom of Information Act requests, LexisNexis® and PACER usage records. The subpoena demands copies of all of my communications concerning any issue which is included on my website, including communications with representatives of the federal government, the pharmaceutical industry, advocacy groups, non-governmental organizations, political action groups, profit or non-profit entities, journals, editorial boards, scientific boards, academic boards, medical licensing boards, any "religious groups (Muslim or otherwise), or individuals with religious affiliations," and any other "concerned individuals."

Orac of Respectful Insolence calls this subpoena a fishing expedition, but I wouldn't agree. A fishing expedition is what you call a subpoena which forces someone to disgorge a huge number of documents in the belief that something might prove relevant. But it's all but impossible to see how this subpoena could meet even that standard. How could Kathleen Seidel's personal communications and financial records be in any way relevant to the question of whether Bayer's vaccines caused a child's autism?

Clearly, they are not relevant. The obvious purpose of this subpoena is not to dig up relevant evidence for the case at hand, but for Shoemaker to intimidate his critics by using the legal system as a means of retribution. He hopes to force Seidel to comply with this onerous, burdensome and irrelevant demand in order to chill opposing speech and scare off any other commentators who might be tempted to criticize the scientific basis of his claims or point out his financial incentives for advancing them.

Seidel has filed a motion to quash Shoemaker's subpoena, and given the frivolous and meritless nature of his demands, we have every reason to hope it will succeed. I'll report on further developments as they unfold, and if I learn of any way we can assist her, I'll post about that as well.

This is not the first time that advocates of pseudoscience have attempted to use the legal system to punish and intimidate their critics. Similar examples can be seen in the psychic pretender Sylvia Browne threatening to sue a skeptic and Stuart Pivar threatening to sue P.Z. Myers for posting a negative review of his book. Both these suits were dropped when their targets fought back, which sends a heartening message about the advisability of standing up to bullies.

UPDATE (4/22): Shoemaker's subpoena has been quashed.

One of the first posts on Daylight Atheism, over two years ago, was "The Fallacy of Free Speech", about a private Christian high school which sued the University of California because the UC had refused to give college credit in biology for courses which taught young-earth creationism. Well, the wheels of justice grind exceedingly slow, but they do eventually turn. Last week, a federal judge issued a preliminary ruling which, while it does not completely prevent the case from going forward, makes it clear that Calvary Chapel Christian School's odds of winning are exceedingly low. (See also.)

Calvary Chapel filed two different challenges to the UC's admissions policy. One was a facial challenge, i.e., an assertion that the UC's admissions policy is intrinsically unconstitutional, no matter how it was applied. The other is an as-applied challenge, meaning that the policy itself may be constitutional but was applied unfairly or in a discriminatory way.

Both sides had asked for summary judgment on the facial challenge, a term that applies when the legal issues are unambiguous and the matter can be decided without any need for further examination. The judge denied Calvary Chapel's request for summary judgment and granted the UC's request for summary judgment, finding that the facial challenge is meritless as a matter of law; that challenge is now dead in the water. The UC did not ask for summary judgment on the as-applied challenge, saying that that issue is best settled at trial. So, unless Calvary Chapel withdraws its lawsuit, trial will be the next step. However, the judge's flat-out rejection of nearly all of Calvary Chapel's claims indicates that the odds are strongly against them. They'd be very unwise to proceed to a trial they're almost certain to lose, although so far their effort has shown all the mad tenacity of a group undeterred by reality. As Ed Brayton notes, most of their arguments "are so transparently ridiculous that you can almost hear the judge's frustration in having to address them over and over again".

Calvary Chapel's main argument is that any rejection of any of their courses occurred solely because the UC has a secret policy of discriminating against Christians. (Yes, they actually make this claim, and in very nearly those words.) This argument was annihilated by the judge, who pointed out that UC has "approved many high school courses that include religious material and viewpoints" (including other courses taught by Calvary Chapel), "reviewed and approved some Christian textbooks for use", and "provide[d] declarations from religious school administrators who have not perceived the discrimination about which Plaintiffs complain".

Most entertaining of all is the fact that Calvary Chapel brought in Michael Behe as an expert witness. Behe used to be a legitimate scientist, and even at the beginning of his entanglement with ID, stated that he accepted the facts of an old Earth and common descent (see my review of Darwin's Black Box). He's fallen far indeed if he's now reduced to peddling young-earth pseudoscience. Still, as the judge pointed out, his testimony actually supported the claims of the opposite side:

Plaintiffs' own biology expert, Professor Michael Behe testified that "it is personally abusive and pedagogically damaging to de facto require students to subscribe to an idea . . . . Requiring a student to, effectively, consent to an idea violates [her] personal integrity. Such a wrenching violation [may cause] a terrible educational outcome."

Yet, the two Christian biology texts at issue commit this "wrenching violation." For example, Biology for Christian Schools declares on the very first page that:

(1) "'Whatever the Bible says is so; whatever man says may or may not be so,' is the only [position] a Christian can take . . . ."

(2) "If [scientific] conclusions contradict the Word of God, the conclusions are wrong, no matter how many scientific facts may appear to back them."

(3) "Christians must disregard [scientific hypotheses or theories] that contradict the Bible."

I know one ID advocate who's not going to be commanding nearly as high an expert-witness retainer fee next time.

As this excerpt shows, the courses and books used by Calvary Chapel contained a blatant attitude of religious supremacy and demanded subordination of reason, evidence and critical thinking to Christian dogma wherever the two are in conflict. UC was completely in the right to reject them - to do anything less would have been to surrender their academic integrity - and if Calvary Chapel had any common sense rather than mere delusions of persecution, they would not have pursued this case. If they take it to trial, they cannot expect any outcome other than resounding defeat.

Several people have mentioned this tragic story from Wisconsin, in which an 11-year-old girl died of juvenile diabetes after her parents decided to pray for her recovery rather than seek medical help. Shockingly, the town police chief said that "there is no reason to remove" her remaining three siblings from the home. Haven't her parents already demonstrated that they are a clear and present danger to the well-being of their offspring? The district attorney is considering filing charges, but if past experience is any guide, not much is likely to result.

This kind of tragedy has happened many times before. Here's one example: Rita Swan was raised a Christian Scientist. In line with the beliefs of that sect, which believes only in healing through prayer and categorically rejects all evidence-based medicine, she never took her children to the doctor. This policy worked well until 1977, when her infant son Matthew became feverish shortly after his first birthday.

Some fevers clear up on their own, but Matthew's did not. Over the course of several days, he grew steadily worse, screaming in pain, suffering from racking sweats and convulsions. Rita Swan, in line with her sect's beliefs, brought fellow Christian Scientists to her home to pray for his recovery. When the prayers failed to have any effect, Rita's fellow practitioners told her that she and her husband Doug were obstructing Matthew's healing by failing to fully trust in God.

After twelve days of suffering, Rita and Doug finally took Matthew to a hospital, where he was diagnosed with bacterial meningitis. This disease is 95% curable with antibiotics if treated early, but they had waited too long. After a week in intensive care, Matthew died. One of the Swans' fellow Christian Scientists later said to them, "Life on earth is such a pinprick, what does it matter?"

Matthew isn't the only child of Christian Scientists to die from easily treatable medical conditions. Other children have died from diabetes, from appendicitis, from allergic reactions to insect stings, and from cancer. Most horrible of all was the 1986 case of Robyn Twitchell, who suffered a twisted bowel that worsened into peritonitis when his Christian Scientist parents refused to take him to the hospital. Robyn suffered horrifically for five days until he died; by the end, he was vomiting up blackened portions of his ruptured intestine.

It's not just the Christian Scientists who refuse medical treatment for their children on religious grounds. Jehovah's Witnesses are well-known for refusing blood transfusion, and children have died as a result. (The last link is to a May 1994 issue of Awake!, the JWs' magazine, which had a cover story celebrating children who died due to their or their parents' refusal to permit transfusions.) In a more recent case, the infant son of Maria and Jose Azevedo was born with transposition of the great arteries, an easily correctable birth defect that is certain death without treatment. The surgery requires blood transfusion, and the parents, though they clearly wanted to save their son's life, refused to grant permission. In the end, the hospital successfully sought a court order to perform the surgery without parental consent.

There are smaller sects that spurn medical care as well, including the "Followers of Christ", a breakaway Oregon sect. At least 21 children of parents in that sect have died of treatable illnesses since 1955, most recently a 16-month-old girl who died of bronchial pneumonia that developed into sepsis.

In 1944, in Prince v. Massachusetts, the U.S. Supreme Court handed down a cogent ruling: "Parents may be free to become martyrs themselves. But it does not follow they are free, in identical circumstances, to make martyrs of their children". This is solid reasoning that strikes a just balance between religious freedom and the state's legitimate right to protect the health and safety of its citizens. Adults of sound mind may reject medical treatment for themselves, if they wish, but they may not make the same decision on behalf of their children before their children are mature enough to endorse it. This way, children have a chance to grow up to reject their parents' beliefs, if they so choose.

Sadly, this good reasoning has not been more widely adopted. In all but five states, parents who let their children die from treatable illness can invoke religious beliefs as a defense against charges of neglect or child abuse. This is a shameful and unconscionable state of affairs. Neglect is neglect, regardless of the motivations behind it. Not only is this an example of the special rights given to theists - there is no comparable exemption for non-believers, needless to say - it puts every child in those states at risk of suffering an agonizing death because of the superstitious ignorance of their parents.

There is one silver lining to Rita and Doug Swan's tragic story. After Matthew's death, the two of them left the Christian Science faith and founded a nonprofit group, CHILD - Children's Healthcare Is a Legal Duty - that lobbies for the end of these outrageous religious exemptions to child-abuse laws.

I recently finished reading Ayn Rand's The Virtue of Selfishness, and I wanted to offer some comments on her moral philosophy.

There are several good reasons why I ought to like Ayn Rand. She was an atheist, and proudly so, and argued for the supremacy of reason as the only valid way of knowing. I agree with this. She denounced communism and supported capitalism. I agree with this as well. Her works are still very popular in some circles and offer a vision of a rational, productive life which many people find powerful and inspiring.

Nevertheless, there are also reasons why I don't like Rand - neither her as a person, nor her philosophy - and these reasons, in my judgment, far outweigh whatever factors are in her favor. These include her blatant hypocrisy in her adulterous relationship with Nathaniel Branden, the cult-like attitude of absolute obedience and conformity that characterized her movement's founding, and her genocidal belief that the European settlers of the Americas were fully within their rights to slaughter, despoil and enslave the native people of those continents, all because the Native Americans did not share the European concept of property rights. (Yes, she actually said that.)

This post will detail three of my primary objections to Rand's Objectivist philosophy, as it's expressed in TVOS and her other works. Combined, I believe they demonstrate that Rand's system of thought either contains fatal self-contradictions, or else would be destructive to the welfare of any society that was to adopt it.

The Objectivist Firefighter: Sacrificing Your Life For Strangers

Central to Objectivism is the notion that the individual's life is the supreme moral value. "The Objectivist ethics holds man's life as the standard of value — and his own life as the ethical purpose of every individual man" (p.25). An Objectivist may rationally sacrifice his life, if the cause were so important to him that he would not want to live if it were to fail. Central to Objectivism, however, is the notion that no one can ever have a duty to sacrifice his own life for the sake of others. "[Objectivism] means one's rejection of the role of a sacrificial animal, the rejection of any doctrine that preaches self-immolation as a moral virtue or duty" (p.27). Even when others are in danger, we have no obligation to assist them. "If the person to be saved is a stranger, it is morally proper to save him only when the danger to one's own life is minimal; when the danger is great, it would be immoral to attempt it..." (p.45).

Let's see how this principle would play out in a real-world situation. Cast your mind back to the morning of September 11, 2001, and ponder the situation from the point of view of a rescue worker, like a paramedic or a firefighter. The hijacked planes have crashed into the Twin Towers, which are in flames and badly damaged; it's plain to see they may collapse soon. Yet there are still thousands of people inside who could be saved. Let's say you're one of the first responders, as well as an Objectivist, and your superior orders you into the towers to rescue as many people as you can. How should you respond?

Here's how one real firefighter actually did respond:

I will always remember one panting reporter talking to a fireman who was shrugging into his respirator. "What are you doing?" "I'm going to that other tower," he said. "I think that other tower is going to collapse," said the reporter, seeming to forget that he was on the air. "You would do the same for me," the fireman said, and ran up the street.

And yet, from the principles just stated, it seems the Objectivist course of action is clear. Unlike the firefighter quoted above, the Objectivist rescue worker has to refuse - because he's being asked to risk his life for strangers, which can never be a moral duty according to Rand. In fact, since the preservation of one's individual life is the highest virtue, the consistent Objectivist not only ought to refuse to enter the towers, he ought to get himself out of the area and to safety as soon as possible, and never mind what happens to anyone else. As long as no one you personally know is in danger, your duty is to protect yourself and only yourself. This is what Ayn Rand calls morality; I think most people would more accurately describe it as contemptible cowardice.

Perhaps the objection could be raised that, having committed himself to the job already, the Objectivist is bound to follow through. But that just moves the problem back, because then the conclusion would seem to be that an Objectivist should always turn down any job - firefighter, policeman, infectious-disease specialist - that might potentially put his life in danger. These all entail putting yourself at risk for the sake of strangers, a thought intolerable to any consistent Objectivist. Yet, just as clearly, society needs people to do these jobs if it is to survive.

Ayn Pangloss: Conflicts of Interest Among Rational Men

Central to the Objectivist morality is the idea that "there are no conflicts of interests among rational men" (p.50). This is crucial to Rand's position because she argues that all people should make all their decisions on the basis of reason. If reason led people to want mutually exclusive things, then either some people would have to surrender the goals dictated by reason and seek something else (a thought Rand finds intolerable), or else no one would surrender their goals and the result would be an attempt to achieve a contradiction, which "can lead only to disaster and destruction" (p.51).

It's hard to see at first how this principle could apply in a capitalist economy. What if two people apply for the same job? Isn't there a genuine conflict of interest between them as to who will be hired?

Rand's answer to this question is that, just because two people want the same thing, it does not follow that they both rationally want it. "The mere fact that a man desires something does not constitute a proof... that its achievement is actually to his interest" (p.50). Rand argues that reason leads to the conclusion that capitalism is the best economic system possible, because it maximizes human productiveness and freedom, both of which are to everyone's interest. Thus a rational person accepts that, in the context of his entire life, competition on the basis of merit is a good thing, even if it may cause him to lose out occasionally. "He knows that the struggle to achieve his values includes the possibility of defeat" (p.53). An Objectivist also believes he is only entitled to what he has earned by his own effort, and in a rational, merit-based system, if he loses out to a superior applicant, that is the only outcome he had any right to expect. He has no rational interest in the job unless he earns and deserves it by his own effort. "Whoever gets the job, has earned it... The failure to give a man what has never belonged to him can hardly be described as 'sacrificing his interests'" (p.56).

So far, so good. But now, consider a case Rand never discusses: What if two equally qualified people apply for the same job? This certainly seems to be possible. Let's assume that there are two applicants who are equally intelligent, equally skilled, and would perform equally well if given the job. In that case, is it not in both their interests to get that job, and since only one of them can have it, is this not a contradiction? Rand fiercely disparages "whim", and yet in this situation it seems there could be no other way to resolve the deadlock.

But we need not even go this far. There's something else that Rand has overlooked: her doctrine requires that the market be not just free, but infallible. For if the market ever selects wrongly - that is, if it ever chooses the less qualified applicant for a given job - then I, as the more qualified but unsuccessful applicant, am faced with an irreconcilable contradiction: I want to live in a free-market society, which is in my rational interest, but I also wanted that job, the obtaining of which was also in my rational interest.

In that case, the act of obeying reason leads to a contradiction. Rand would hold that this is, by definition, impossible. That being so, she and her followers are committed to believing that the market always knows best, that its choices are always the correct ones. Otherwise, they're faced with the fatal self-contradiction of rationally wanting to live in a capitalist society, yet also rationally wanting something that it has denied them. Obviously, on this point the Objectivist philosophy clashes with reality: there undoubtedly are many situations where capitalist economies make erroneous decisions. A less rigid philosophy would recognize that, although a free society is in everyone's interest in the long term, that does not mean it will not make mistakes or block our interests on occasion; it's just that the alternatives are even worse.

"You Will Not Be Stopped": The Heartless Core of Objectivism

Since Objectivists reject all notions of a social safety net, it's natural to ask what would happen to the poor and needy in an Objectivist society. This is Ayn Rand's answer: "If you want to help them, you will not be stopped" (p.80).

This chilling response, which carries with it the unmistakable implication that she will not be participating in any such effort, illustrates Objectivist philosophy's cruel, heartless ethic of social Darwinism. Its guiding principle is not "we're all in this together", but rather "every man for himself" - and whatever misery strikes the worthless and the inferior as a result ought not to trouble the brave, heroic, superior souls whom Rand imagines are mankind's salvation. The parallels between this doctrine and the beliefs of tyrants throughout history should be too obvious to need pointing out.

Am I too harsh? Rand's defenders might point to passages like the following one, which condemns the Soviet Union, as proof that she does care about the suffering of others and wants to see it alleviated:

"Two generations of Russians have lived, toiled and died in misery, waiting for the abundance promised by their rulers, who pleaded for patience and commanded austerity, while building public 'industrialization' and killing public hope in five-year installments. At first, the people starved while waiting for electric generators and tractors; they are still starving, while waiting for atomic energy and interplanetary travel" (p.84).

This sounds very compassionate of her - until you remember that Ayn Rand believes that the free market is, by definition, infallible (see last point). In Objectivist philosophy, if you succeed it's because you deserve to succeed, and if you're poor it's because you deserve to be poor. Combined with Rand's repeated expressions of fierce disdain for "parasites" and "looters" and "moochers", it seems hard to escape the conclusion that a consistent Objectivist would never give any money or other assistance to others. After all, if they were deserving of your help, they wouldn't need it; they'd have already achieved success and security on their own through hard work and persistence. To an Objectivist, the way you prove you're worthy of help is by proving you don't need help. And the reason Rand was so upset about the starving citizens of the USSR wasn't because they were starving; it was because they were starving under the wrong ideology. In an Objectivist society, people might still starve, but we can at least comfort ourselves with the knowledge that they must have deserved it.

Not in the general population, alas. But a poll in a recent front-page post at Daily Kos, Hobbits 2.0?, had some stunning numbers:

The poll was about which viewpoint best fits the site contributors' positions on human evolution, with four options corresponding to young-earth creationism, old-earth creationism, theistic evolution, and non-theistic evolution (i.e., no god involved). Not surprisingly for a progressive political site, the two creationist options received negligible support. But what I found stunning was that the no-god-involved response enormously outweighed the theistic evolution response, by a margin of better than 3-to-1!

This is a very significant result when one considers where it appeared. Daily Kos is the largest progressive political blog on the internet, averaging around 1 million hits per day, and represents a vast community of involved, motivated writers, donors, voters and activists. The fact that nonbelievers apparently predominate by such an overwhelming margin is an extremely encouraging indicator that atheists and freethinkers are becoming more and more politically involved and active, and cements our status as an important bloc of swing voters. Some would-be atheist leaders may think we should sit out elections, but this result, thankfully, is a fairly good sign that atheists in general firmly reject that defeatist strategy.

This result also, I think, conclusively refutes the all-too-common cynicism which holds that there is no meaningful difference between the two American political parties. I can personally guarantee that no major Republican or conservative site is going to show poll results anything at all like this. (Exhibit A.) I grant that there is often not enough of a difference between the two parties on several important issues. But for any American voter who cares about freedom of conscience, the choice is clear: in their present incarnation, Republicans are unapologetically the party of dominionism and theocracy. Democrats, even if they spend far too much time pandering to religious sentiment, are much more reliable when it comes to obeying the separation of church and state.

Granted, some caveats are in order: we shouldn't put too much stock in this poll. This result is hardly scientific - its respondents are self-selected. Since the poll appeared only on the web, the respondents are likely to be disproportionately drawn from younger voters, whom we already know are increasingly secular. And since it appeared at the end of a science-related post, it's likely to gather respondents interested in science and technology, whom we can expect to be even more secular than young voters in general. As a reflection of the general electorate, it's not likely to be at all accurate. But it does show that there is a substantial number of freethinkers who are politically informed and active. In an America where religious voters' loyalties are already well established, this should be a bright, blinking message for political candidates. The next one who spends some time addressing our concerns just might end up getting into office.

Earlier this month, I chastised the theologian John Haught for falsely claiming that atheism leads to nihilism. Now the journalist Chris Hedges has launched his own attack on modern atheists, and the bizarre part is that he attacks us for possessing precisely the opposite failing: because, in his eyes, atheism does not lead to nihilism, and he considers this far more dangerous.

Hedges is one of the last people I'd expect to feel this way. He's written books with titles like American Fascists: The Christian Right and the War On America. So far, so good - but now he's veered off in a totally unexpected direction by publishing a new book, I Don't Believe in Atheists. If his introductory essay is any guide, the entire thing is one mad, fuming geyser of accusations and insults. I haven't the slightest idea what could have given him the motivation for this spitting, furious rant.

Despite numerous sweeping condemnations, Hedges' essay fails to offer any quote, citation, or any other evidence that atheists actually hold the views he accuses us of holding. In his distorted portrayal, today's atheists have "a naïve belief... in [humanity's] innate goodness and decency", "fail to grasp the dark reality of human nature [and] our own capacity for evil", and "support the imperialist projects and preemptive wars of the United States". Worst of all, we believe in "moral and material progress" - the holding of which belief is "an act of faith", "a form of the occult", and causes its holders to "inevitably turn to force to make their impossible dreams and their noble ideals a reality", "inflict[ing] suffering and death in the name of virtue and truth".

As I said, I don't know what provoked this torrent of blind fury. (Did Richard Dawkins run over his dog or something?) Still, let's deal with Hedges' criticisms one at a time.

First: atheists possess a distorted view of human nature. Here's how he phrases it:

These atheists share a naïve belief with these fundamentalists in our innate goodness and decency. They, like all religious fundamentalists, fail to grasp the dark reality of human nature, our own capacity for evil, and the morally neutral universe we inhabit...

The New Atheists misuse Darwin and evolutionary biology as egregiously as the Christian fundamentalists misuse the Bible. Darwinism, which pays homage to the final and complete mastery of our animal natures, never posits that human beings can transcend their natures and create a human paradise. It argues the opposite.

Hedges' tactic, used throughout this essay, is to invent a severely distorted or outright fictitious viewpoint, assert that all atheists hold it exactly as he describes it, and then attack them savagely for supposedly doing so. This is a good example. I would very much like to know which atheists "fail to grasp" humanity's capacity for evil; predictably, Hedges gives not a scrap of confirmatory evidence. To anyone with even a passing familiarity with modern atheist arguments, our acknowledgement of humanity's dark side is all too obvious. All the authors he excoriates spend ample time describing the horrors that humans have committed, often in the name of faith. Who does he fantasize is denying this? The lethal danger that unchecked faith can wreak, and has wrought, is very much the centerpiece of our arguments. (Sam Harris, if I recall, writes that The End of Faith was conceived in the first days after 9/11.) It is the primary reason we believe decisions must be made on the basis of reason and compassion, rather than on dogma or tribal instinct.

Second: atheists support war and imperialism. Yes, he actually says this:

Most of these atheists, like the Christian fundamentalists, support the imperialist projects and preemptive wars of the United States as a necessity. They see the war in Iraq and the greater conflict in the Middle East as an attack on irrational religion and a fight for the civilizing values of western culture.

...They urge us forward into a non-reality-based world, one where force and violence, where self-exaltation and blind nationalism go unquestioned and are considered good.

Who on earth is saying these things? Is Hedges attacking the imaginary atheists that live inside his head? These are some of the most blatant lies I've ever heard about the atheist political position (insofar as there is any such thing). Yes, I grant that Christopher Hitchens has voiced his support for the Iraq war; these views are not shared by any other prominent atheist I know, and they are very much in the minority among atheists as a whole. And even Hitchens' views bear little resemblance to the cartoonishly evil fantasies indulged in by Hedges. If anything, the vast majority of atheists recognize that the Iraq war is an ill-conceived misadventure that has only strengthened the hand of belligerent fanatics around the world, and that the battle against fanaticism and fundamentalism can only be won by reason, not by meeting violence with violence. Hedges' accusation is a contemptible and pathetic slander with no relation to reality.

Third: atheists are intolerant and want to take over the world and kill everyone else.

They argue... that some human beings, maybe many human beings, have to be eradicated to achieve this better world. They see only one truth — their truth. Human beings must become like them, think like them, and adopt their values, which they insist are universal, or be banished from civilized society. All other values, which they never investigate or examine, are dismissed as inferior.

Given Hedges' own blinding ignorance of what atheists actually believe, he's in an extremely poor position to say that we dismiss other views without examination. On the contrary, we have extensively examined these views and explained at length why we reject them. As for "eradicating" others who believe differently, this is another delusion on Hedges' part. Again, as far as there is a battle, we expect it to be fought on the battleground of ideas - with force used only where self-defense necessitates it for protection. We expect that religion will dwindle gradually as our ideas take hold, not that it will be wiped out in some sudden, overwhelming surge. Hedges' views are like those of a reporter who listens to a government official or charity worker talking about eradicating poverty, and then panics because he's leaped to the conclusion that this must mean killing off poor people. His determination to distort our views as far as he possibly can only makes him look uninformed and ridiculous.

Finally, Hedges' central criticism is that we atheists believe in moral progress. This is a dangerous fantasy, he says, because the dream of utopia inevitably leads to the slaughter of those who do not share it. Instead, he argues that the only safe route is to accept that humans are incurably evil, that human nature cannot be changed, and that there neither is nor has there ever been any moral progress of any kind, and the sooner we accept this the better off we'll be. I am not making this up. Here it is in his own words:

The utopian dream of a perfect society and a perfect human being, the idea that we are moving toward collective salvation, is one of the most dangerous legacies of the Christian faith and of the Enlightenment.

... They peddle the alluring and enticing fantasy of inevitable moral and material progress. This vision is not based on science, history or reason. It is an act of faith. It is a form of the occult.

...There is nothing in human nature or human history to support the idea that we are morally advancing as a species or that we will overcome the flaws of human nature. We progress technologically and scientifically, but not morally. We use the newest instruments of technological and scientific progress to create more efficient forms of killing, repression, and economic exploitation and to accelerate environmental degradation as well as to nurture and sustain life. There is a good and a bad side to human progress. We are not moving toward a glorious utopia. We are not moving anywhere.

Now this is true moral nihilism: the belief that moral progress is impossible, and that all our ingenuity has only invented new forms of evil for us to inflict on each other. I consider it a compliment, coming from a genuine nihilist, to say that he views atheists as dangerously optimistic. But as for the substance of his remarks:

First, moral progress, though it may be slower than we would like, is real and it is undeniable. A glance over human history would offer as examples the abolition of slavery, the granting of equal rights to women and minorities, the emancipation of state from church, the flowering of democracy worldwide, the increasingly greater efforts at avoiding war through diplomacy, and many more. This is not to say that there aren't many evils remaining, nor that no new ones have arisen. But Hedges' bleak and embittered views about the futility of moral progress are totally contradicted by the available facts. Missteps are possible, and no one is preaching the inevitability of a glorious future, despite Hedges' straw-man assertions on that point. But we as a species have overcome great challenges before and have improved the world by our successes. There is every reason to believe that further advancement is at least possible. We are not guaranteed success, but that is only a reason to work harder - not a reason to give up, as Hedges calls on us to do.

In our history, there have been evil tyrants who slaughtered millions in the name of their own twisted visions of utopia. But this does not mean, as Hedges thinks, that anyone calling for any moral progress whatsoever must have the same ends in mind. Believe it or not, it is possible to want things to get better without being a mass murderer! The "new atheists" are calling for the eradication not of people, but of beliefs - the beliefs that hold us apart and cause us to inflict inhumanities on each other. None of them that I know of think this will immediately lead to a perfect world, but it will eliminate at least one common cause of inhumanity, and in that respect would be an improvement.

It's not ultimately clear what Hedges is demanding, unless it's that we should all be as bleak and nihilistic as him, and abandon any hope of moral improvement or otherwise changing our situation for the better. Whatever the reason for Hedges' irrational fury, the fact remains that today's atheists are offering people reasons to hope and to work for the better, while he is only offering reasons to despair and surrender. This view has proven to be false every time it has come up in the past. If he wishes to cling to it, he's welcome to fall by the wayside. The rest of us will be working to loosen the grip of dogma on the human mind and, by bringing about a viewpoint of reason in its place, to gradually change our world for the better.

Late last year on Freethought Radio, Dan and Annie Laurie played a remarkable clip from James Dobson, talking on his own radio show about their program:

The problem is that the Christian ethic is literally hanging by a thread. I heard just a few weeks ago that Air America, the very leftist radio entity... have come up with a program that will be aired across the country that is atheistic - admittedly atheistic in nature.

Freethought Radio was on the air for some time before it was picked up nationally by Air America, but never mind that. What I find most amusing is Dobson's claim that Freethought Radio's debut has left Christianity "hanging by a thread". When last I checked, there were more than 2,000 religious radio stations in America, many of which play Christian programming twenty-four hours a day - not to mention the Christian TV channels, magazines, book publishers, megachurches, private colleges, evangelism programs, political lobbying organizations, and so on. Who'd have thought that this multibillion-dollar infrastructure was so fragile that one hour a week of radio pitched explicitly to freethinkers could bring it all to the edge of ruin? Shades of David and Goliath!

Dobson isn't the only one making noise like this. Last year, Ed Brayton reported on a hysterical column written by Janet Folger of the right-wing site WorldNetDaily, in which she imagines a future where Hillary Clinton has become President and has outlawed Christianity. No, I'm not making that up. In a similar story, the creationist Discovery Institute complains about the "unprecedented wave of persecution" it has suffered from nasty, mean scientists - as if academia's refusal to take them seriously was the worst thing that had ever happened to anyone. And again, Greg Laurie of WorldNetDaily wrings his hands over "the ugly results of banning God from the culture".

Another right-wing site, Hal Lindsay's Oracle Cartoons, has comics with titles like "Jail For Jesus", in which the cartoonist fantasizes about Christianity being outlawed worldwide and himself and other Christians being jailed, persecuted and tortured. In fact, judging by his strips with titles like "Another Illegal Cartoon", he seems to have persuaded himself that this is already in progress.

This is not to say that fears about the restriction of speech are entirely meritless. There are some legitimate threats to free speech in the world, and these need to be treated with the seriousness and gravity they deserve. What we do not need is the shrieking hysteria of Christians who treat the situation all out of proportion to its seriousness, as if their entire religion was on the very edge of being stamped out. A rational person would take the view that, while persecution of individuals is still atrocious where it exists, Christianity constitutes one-third of the population of this planet and commands a substantial portion of its wealth and power; it is not in danger of dying out any time soon. Even worse is the odious, conceited belief held by many Christians that everyone is against them and that their religion is the only one whose free speech is under threat. (Most tyrants suppress differing views indiscriminately.)

There is no global tide of persecution poised to sweep down on Christians, as these people ridiculously imagine. They should recognize that protections on free speech have always been a patchwork at best. Some nations are strong bulwarks of free speech; others allow it in some cases but restrict it in others; and in a handful of totalitarian states, there is no free speech at all. Every infringement on free speech is serious, but to assume that Christianity as a whole is in dire peril or is prevented from communicating its message is a delusion in stark conflict with reality.