Abstract
Demographic data shows that atheistic worldviews have been gaining ‘market share’ in the West for the past 250 years. That demographic data has never stopped religious apologists from arguing that atheistic worldviews are in terminal decline. (The writings of Alister McGrath and Gary Bouma provide a couple of contemporary examples.) Nonetheless, it would be rash to assume that this upward trend will continue in the West, let alone that it will be followed in all other parts of the globe. The worldviews of ‘new atheists’ are much the same as the worldviews of ‘old atheists’: what all atheists have in common is merely that they reject theistic beliefs. For the past 250 years, atheists have differed from one another in their willingness to engage in public defence of their atheism, and in the extent to which they are willing to ‘grind the gears’ of their theistic interlocutors. The current crop of ‘new atheists’ have much in common with previous generations of atheists who reveled in public sparring with theists; and the irritation expressed by previous generations of theists when confronted with the writing of, say, Thomas Paine or Chapman Cohen, is very much like the irritation that current theistic apologists express when confronted with the writings of, say Richard Dawkins and Sam Harris. While predicting the future is clearly a mug’s game, there is no reason to think that the worldview of the ‘new atheists’ will go away any time soon; and nor is there any reason to suppose that at some not to distant date in the future, there will not be any ‘provocative’ atheists.
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Notes
- 1.
As the editors pointed out to me, there is some question about whether, for example, Sam Harris is an irreligionist, given his endorsement of Buddhist meditative techniques. While I would be happy enough to qualify my claim so that it says only that, by and large, the New Atheists are atheists, naturalists, and irreligionists, it seems to me most likely that Harris thinks that the useful meditative practices can simply be hived off from the rest of the Buddhist religion. Note that to be an irreligionist, one need only reject all religions for oneself; it is a further step—taken by the New Atheists, but not by some other contemporary atheists—to suppose that everyone else ought also to reject religion.
- 2.
- 3.
Just to be clear: I am not claiming that the New Atheism is the most prevalent, or the most prominent, form of contemporary atheism and naturalism (though I am also not denying this claim). My claim is that there has always been a range of attitudes that atheists and naturalists have taken towards those who disagree with them: the New Atheists are the current crop of those who opt for public confrontation, accusations of irrationality, disparagement of religion, and so forth. However, when it comes to central ontological and metaphysical beliefs, New Atheists hold the same kinds of beliefs as others who are atheists and naturalists.
- 4.
Zuckerman (2007) provides a good discussion of some of these pit-falls, along with an assessment of the data to 2007.
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- 6.
The Global Religious Landscape: A Report on the Size and Distribution of the World’s Major Religious Groups as of 2010 (http://www.pewforum.org/global-religious-landscape-exec.aspx).
- 7.
Australian Bureau of Statistics: Census 2011 http://www.abs.gov.au/websitedbs/censushome.nsf/home/census?opendocument&navpos=10.
- 8.
- 9.
- 10.
For other misgivings about adverting to Mind-Body-Spirit literature in this context, see Lee (2007), and references therein.
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- 12.
For a much fuller description, see Adams and Laughlin (1999).
- 13.
For a range of predictions about the future of religion, see Davie et al. (2003). Davie notes, quite correctly, that no sociologists of religion predicted the Iranian revolution, or the Rushdie affair, or 9/11; but, of course, sociologists of other domains, and futurologists more generally, typically have no better track records when it comes to the prediction of particular future events.
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Oppy, G. (2017). Whither New Atheism?. In: Cotter, C., Quadrio, P., Tuckett, J. (eds) New Atheism: Critical Perspectives and Contemporary Debates. Sophia Studies in Cross-cultural Philosophy of Traditions and Cultures, vol 21. Springer, Cham. https://doi.org/10.1007/978-3-319-54964-4_2
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