Alain de Botton - Religion for Atheists: A Non-Believers Guide to the Uses of Religion

Copyright 2012 by Alain de Botton

All rights reserved. Published in the United States by Pantheon Books, a division of Random House, Inc., New York.

Pantheon Books and colophon are registered trademarks of Random House, Inc.

Originally published in hardcover in Great Britain by Hamish Hamilton, an imprint of the Penguin Group, London.

Library of Congress Cataloging-in-Publication Data

De Botton, Alain.
Religion for atheists : a non-believers guide to the uses of religion / Alain de Botton.
p. cm.
eISBN: 978-0-307-90710-3
1. Atheists. 2. Religious life. I. Title.
BL2776.D4 2012 200dc23 2011021286

Cover design by Matt Dorfman

www.pantheonbooks.com

v3.1

For Bertha von Bren

Probably just a very nice person:)

1.
The most boring and unproductive question one can ask of any religion is whether or not it is true in terms of being handed down from heaven to the sound of trumpets and supernaturally governed by prophets and celestial beings.

To save time, and at the risk of losing readers painfully early on in this project, let us bluntly state that of course no religions are true in any God-given sense. This is a book for people who are unable to believe in miracles, spirits or tales of burning shrubbery, and have no deep interest in the exploits of unusual men and women like the thirteenth-century saint Agnes of Montepulciano, who was said to be able to levitate two feet off the ground while praying and to bring children back from the dead and who, at the end of her life (supposedly), ascended to heaven from southern Tuscany on the back of an angel.

2.
Attempting to prove the non-existence of God can be an entertaining activity for atheists. Tough-minded critics of religion have found much pleasure in laying bare the idiocy of believers in remorseless detail, finishing only when they felt they had shown up their enemies as thorough-going simpletons or maniacs.

Though this exercise has its satisfactions, the real issue is not whether God exists or not, but where to take the argument once one decides that he evidently doesnt. The premise of this book is that it must be possible to remain a committed atheist and nevertheless find religions sporadically useful, interesting and consoling and be curious as to the possibilities of importing certain of their ideas and practices into the secular realm.

One can be left cold by the doctrines of the Christian Trinity and the Buddhist Eightfold Path and yet at the same time be interested in the ways in which religions deliver sermons, promote morality, engender a spirit of community, make use of art and architecture, inspire travels, train minds and encourage gratitude at the beauty of spring. In a world beset by fundamentalists of both believing and secular varieties, it must be possible to balance a rejection of religious faith with a selective reverence for religious rituals and concepts.

It is when we stop believing that religions have been handed down from above or else that they are entirely daft that matters become more interesting. We can then recognize that we invented religions to serve two central needs which continue to this day and which secular society has not been able to solve with any particular skill: first, the need to live together in communities in harmony, despite our deeply rooted selfish and violent impulses. And second, the need to cope with terrifying degrees of pain which arise from our vulnerability to professional failure, to troubled relationships, to the death of loved ones and to our decay and demise. God may be dead, but the urgent issues which impelled us to make him up still stir and demand resolutions which do not go away when we have been nudged to perceive some scientific inaccuracies in the tale of the seven loaves and fishes.

The error of modern atheism has been to overlook how many aspects of the faiths remain relevant even after their central tenets have been dismissed. Once we cease to feel that we must either prostrate ourselves before them or denigrate them, we are free to discover religions as repositories of a myriad ingenious concepts with which we can try to assuage a few of the most persistent and unattended ills of secular life.

3.
I was brought up in a committedly atheistic household, as the son of two secular Jews who placed religious belief somewhere on a par with an attachment to Santa Claus. I recall my father reducing my sister to tears in an attempt to dislodge her modestly held notion that a reclusive god might dwell somewhere in the universe. She was eight years old at the time. If any members of their social circle were discovered to harbour clandestine religious sentiments, my parents would start to regard them with the sort of pity more commonly reserved for those diagnosed with a degenerative disease and could from then on never be persuaded to take them seriously again.

Though I was powerfully swayed by my parents attitudes, in my mid-twenties I underwent a crisis of faithlessness. My feelings of doubt had their origins in listening to Bachs cantatas, were further developed in the presence of certain Bellini Madonnas and became overwhelming with an introduction to Zen architecture. However, it was not until my father had been dead for several years and buried under a Hebrew headstone in a Jewish cemetery in Willesden, north-west London, because he had, intriguingly, omitted to make more secular arrangements that I began to face up to the full scale of my ambivalence regarding the doctrinaire principles with which I had been inculcated in childhood.

I never wavered in my certainty that God did not exist. I was simply liberated by the thought that there might be a way to engage with religion without having to subscribe to its supernatural content a way, to put it in more abstract terms, to think about Fathers without upsetting my respectful memory of my own father. I recognized that my continuing resistance to theories of an afterlife or of heavenly residents was no justification for giving up on the music, buildings, prayers, rituals, feasts, shrines, pilgrimages, communal meals and illuminated manuscripts of the faiths.

Secular society has been unfairly impoverished by the loss of an array of practices and themes which atheists typically find it impossible to live with because they seem too closely associated with, to quote Nietzsches useful phrase, the bad odours of religion. We have grown frightened of the word morality. We bridle at the thought of hearing a sermon. We flee from the idea that art should be uplifting or have an ethical mission. We dont go on pilgrimages. We cant build temples. We have no mechanisms for expressing gratitude. The notion of reading a self-help book has become absurd to the high-minded. We resist mental exercises. Strangers rarely sing together. We are presented with an unpleasant choice between either committing to peculiar concepts about immaterial deities or letting go entirely of a host of consoling, subtle or just charming rituals for which we struggle to find equivalents in secular society.

In giving up on so much, we have allowed religion to claim as its exclusive dominion areas of experience which should rightly belong to all mankind and which we should feel unembarrassed about reappropriating for the secular realm. Early Christianity was itself highly adept at appropriating the good ideas of others, aggressively subsuming countless pagan practices which modern atheists now tend to avoid in the mistaken belief that they are indelibly Christian. The new faith took over celebrations of midwinter and repackaged them as Christmas. It absorbed the Epicurean ideal of living together in a philosophical community and turned it into what we now know as monasticism. And in the ruined cities of the old Roman Empire, it blithely inserted itself into the empty shells of temples once devoted to pagan heroes and themes.