Jessica Hagy: The Humanist Devotional

Atheism, Authors, Bloggers, Book Review, Humanism, Philosophy, Podcast, Secular Grace
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My guest this week is Jessica Hagy. Jessica is the artistic and comedic genius behind the blog, Indexed. She has recently written a book titled, The Humanist Devotional. Jessica is an artist, an author, a comedian, a marketing and social media guru.

Get as humble as you can.

Jessica grew up secular and calls herself a humanist. It is not that she rejected the bible, but rather that there was so much more for her to learn. In the episode she uses the analogy of a library card as granting access to the world’s knowledge. Access that she took advantage of.

Small talk can get big fast.

We walk through her 10 steps on how to be an interesting person and re-imagine them as how to find meaning and purpose as a humanist.

Do something!

Links

Blog
https://thisisindexed.com/

Twitter
https://twitter.com/jessicahagy

Instagram
https://www.instagram.com/jessica_hagy/

 10 Steps on how to be interesting
https://inkandescentwomen.com/the-women/author-jessica-hagy/

Books

Interact

Secular Grace
https://gracefulatheist.wordpress.com/secular-grace/

Deconversion
https://gracefulatheist.wordpress.com/2017/12/03/deconversion-how-to/

Why I am a humanist
https://gracefulatheist.wordpress.com/2017/11/18/why-i-am-a-humanist/

Send in a voice message

Support the podcast
Patreon https://www.patreon.com/gracefulatheist
Paypal: paypal.me/gracefulatheist

Attribution

“Waves” track written and produced by Makaih Beats

Transcript

NOTE: This transcript is AI produced and likely has many mistakes. It is provided as rough guide to the audio conversation.

David Ames  0:11  
This is the graceful atheist podcast. Welcome, welcome. Welcome to the graceful atheist podcast. My name is David, and I am trying to be the graceful atheist. I want to start with a brief comment about the current events in the secular world. The hosts of Good Mythical Morning Rhett and Link have both published their deconstruction stories on their podcast Ear Biscuits, I highly recommend that you go take a listen to that. beyond just their very public deconstructions, as well as other high profile former Christians who have come out as either D converted or deconstructed has prompted a fair amount of hand wringing amongst the believers and apologists in particular. And I just wanted to state here that many of the hot takes we hear from the apologist class, about why people do convert are just dead wrong. And I propose to you if you are a believer, or if you are an apologist, that you talk to people who have deconstructed their faith, or D converted, and ask and listen, rather than asserting the reasons that you think people did convert. My podcast is full of many people telling their stories of deconversion. Listen to these stories, listen to the very common message of very dedicated believers trying to follow God to the best of their ability, and finally having to admit to themselves that it does not work and they no longer believe. I personally think that adult deconversion so not someone in their young adulthood in teenage and early college years, but somebody who has lived out their faith for some time, it was a life altering faith and life defining faith. And that type of person. D converting, says a great deal about faith and religion more than apologists give it credit. So I'll just leave this open. If you are curious about what makes people D convert, you should actually ask one of us and I will make myself available. Please contact me at graceful atheist@gmail.com If you're interested in having discussion, or coming on the podcast to have that discussion. Now onto today's show. My guest today is Jessica Hagy. Jessica is an artist, a cartoonist, a comedian, and author and a social media guru. She does her artwork on the wildly popular blog indexed, check out her blog at this is index.com. Today we discuss two of her books. One is called the humanist devotional. And it was her mentioning this on Twitter that prompted our conversation. And a second book that she wrote several years ago called How to be interesting. Before we get to that conversation, I just need to note here that during the editing process, I noticed that during this conversation I come across as very mansplaining. And I just want to apologize to Jessica, I think Jessica is an amazing artist. She's incredibly talented, and her work speaks for itself. The only thing that I'll note here is that Jessica grew up secular and never had a faith experience herself. And so there are many times in which I was tying it back to what I perceive is my core audience, those people who have D converted or deconstructed from a fundamentalist faith, be the judge for yourself. Jessica is amazing. And her work is amazing. And if you need to stop this podcast to go look at her work, you should do that. Otherwise, I now give you my conversation with Jessica Hagy.

Jessica Hagy, welcome to the Graceful atheist podcast.

Jessica Hagy  4:14  
Thank you for having me. Good to talk to you.

David Ames  4:17  
Occasionally, once in a while, Twitter is a good thing. This might just be one of those good things I happen to see, I believe was the Friendly Atheist advertising the fact that you had just now written a new book called the humanist devotional. Yeah, I tried to keep my ear to the ground about humanism and those kinds of things. In like 15 minutes, we established that we would do an interview together. But I have to admit that I was entirely ignorant of your work. So I went out and looked at all of your work. And it turns out, you are a cartoonist, an artist, an author of multiple books. A hugely successful blogger, a poet, you have a TED talk. You're a man Half geek, a comedian, a marketing guru, an observer of humanity, a social media ninja, and effectively nerd crack cocaine and making us all look bad.

Jessica Hagy  5:11  
A lot of adjectives to Trump,

David Ames  5:13  
is there anything that you cannot do?

Jessica Hagy  5:16  
I cannot dance or sing.

David Ames  5:20  
Tell us briefly about the books, you've written some of your work, you know, in your own words,

Jessica Hagy  5:24  
yeah, a lot of the work I do focuses on using graphs and charts and that sort of visual format to tell stories and to get ideas across. Because it seems like there's sort of a visual grammar embedded in sort of lines and directionality, that adds a lot of punch to really any sentence you throw at it. So it's a format I've had a lot of fun with. And I started doing this sort of work in around, Gosh, 2006. So in internet years, I'm like, a billion years old and should be fossilized. But I put up a blog of that called indexed, and then index became a book in around 2008. And another book came out in around 2012, which is how to be interesting, which is done the same sort of formatting and things like that. And that did really well. And then I picked up the Art of War, which is really, really weird. It's like 300 sentences. And I thought, like, these are captions, and they need images. So I illustrated the art of war. And that was another book that came out. And then I did, I've been illustrating other people's books like crazy since then. And then the humanist devotional is one that just came out now, which is one of those things like there are all these devotionals and daily readers, and they're all sort of very Christian centric. Yes. There are a lot of other goofy nerd people out there who would just kind of like to read something that's philosophical without being religious. So I put this together, which is 366 different meditations. But they're daisy chained in sort of alternative Venn diagrams. And even talking about my work, you can probably hear people out there being like, what the heck like, but it's one of those sorts of, once you see it, you get it formats. And that's, that's what I'm up to now.

David Ames  7:18  
Yeah, I wanted to address right off the bat that we have the impossible task of trying to describe a visual medium in words, which is just Yeah. So for my listeners, just go out and Google indexed or Jessica Hagy, and you'll find it immediately. And I find like, it's kind of deceptively simple, particularly that a graph or the Venn diagram, art is packed with information. And it's almost like a joke, right? There's a setup. And then there's a moment aha moment where you get it. Yeah. And then I've also seen that you've you've actually done kind of as you've presented your work on stage. It is almost comedic. It's almost like you're doing comedy work. Yeah.

Jessica Hagy  7:58  
Cuz explain sort of talking my way through a diagram. And then you hear people in the audience like, get it? Yeah. And the time lag between showing it and the weird giggle is that like, wonderfully awkward, like, I know it's coming. I just have to wait for everybody to kind of look up and, and read the thing. Yes, yeah, that's always been one of my like, most awkward, but I kind of own it, because I know the punch line is coming. If I don't say anything, sort of moments.

David Ames  8:24  
The reason I mentioned you being a comedian is that's a real skill, the the timing and the delivery of the patience to let the audience catch up to what you have presented visually is a really, it's very good.

Jessica Hagy  8:38  
Thank you. It was one of those. It's, I just started drawing things and not really being present in a live space while they're being absorbed. And the first couple of times I did it, I was sort of like, what is going to happen here? Really fun, or people are just going to look at me like crazy person. Yeah, out of here. That's awesome.

David Ames  8:57  
I wanted to ask, just from an artistic point of view, I've heard other people or other artists talk about the freedom of constraints. Yeah. So you kind of set out this constraint of being on an index card and just talk about that a little bit to make it easier to to make it harder.

Jessica Hagy  9:15  
Honestly, the the sort of generation of this started when, way back in 2006, I, I was working as an advertising copywriter. And I heard that everybody needs a blog. Every writer needs a blog, but everybody was doing these sorts of like, this is what I had for breakfast this morning. Graham like made that almost sexy. And I didn't want to do that. But I had access to free office supplies at work. And I was just like these little index cards, I can just like squirrel these away and fiddle with them. And I just started taking notes on them and I was using them for taking notes at class at night. I was getting my MBA because writing Victoria's Secret taglines was running my brain. And I was just trying to figure it out like Have something to do with things. And the graphs were a lot of school. And they were the opposite of everything I did in my day to day life. And I just started sort of using them as an escape doodle. Yeah. And then I was just like, and I can fit three index cards on a scanner. And that's three things. So I thought I'd kind of like snuck around by grabbing a really small format.

David Ames  10:24  
I want to get more to your work, and specifically the humanist devotional, but I'm curious what your story is, where as far as leader, did you grew up? Was there any religion in your home, were you always a humanist, um,

Jessica Hagy  10:35  
I grew up with my dad converted to Catholicism to do the wedding for my mom. And she had us in Catholic school. But I also had a library card. So that didn't, those two veins of information gathering didn't quite match. And I remember doing the due up the stand up confirmation move, where you have to stand in front of the microphone and swear that you believe everything. And I did that. And I was just like, I felt so dirty. And I was just like, I'm out. I'm, that was that was bad. That was bad news. That was a bad feeling. And I'm just gonna keep reading my library books. And that's just how I've been

David Ames  11:21  
very cool. My podcast is very much targeted at people who did have a faith into their adulthood. Yeah, and who subsequently recognize that it isn't true. But the thing that rings true to me about that statement you just made is I went to Bible college, and in college, it was all about, you know, learning to think critically, and to question things. And immediately afterwards, to be, you know, certified to get the first step towards becoming a pastor was the sign on the dotted line, you believe these things, you will preach these things. X, Y, and Z. And I felt just exactly as dirty. Even though I was very much a believer at the time. So it's interesting, interesting point of honesty there.

Jessica Hagy  12:05  
That nagging feeling of like, Wait a minute. Yeah, I think sometimes you see, like, some kids are really like, of course, like, whatever, just go for it. Like, how could you worry about this? And it's like, I worry about everything. I overthink everything. How can you not overthink this large piece of stuff that they're like telling you all the time? Like, how can you not like fiddle with, like, what's behind it? So anyway, that's just one of my neuroses, that probably led me down this path. So Well, I think

David Ames  12:35  
and asking the big questions, and you're trying to put those out in a meaningful art, both artistic and philosophical kind of way, is really interesting combination.

Jessica Hagy  12:49  
Yeah, I remember one time I was, I don't know, like eight or 10. Like, I just figured out how to ride a bike. And I was like, why am I me? Wow, like, such a dumb, why am I need? And then like, the next the next week, we had, oh, this is how genetics works. And you're just like, whoa, like, there's an answer to every stupid question I've ever had. There is an answer out there. And that was just the most like, if I can ask that kind of question to myself and have it haunt me, and then get an answer to it. I can find everything I can just find out like, it's gonna be okay.

David Ames  13:26  
Yeah. So let's talk about the the book, the humanist devotional, a little bit, again, just some of my story I what I found really profound, after what I call D, converting, losing my faith, and really doing what you've just described, exploring science, exploring philosophy, was the discovery of the age of these questions that humanity has been asking and attempting to answer these questions since the beginning of recorded history since before that, and really, I felt very rooted in kind of a historical tradition of question askers. And so I really feel like that's kind of a bit of the heart of your, your book here. But talk to me about the decision to make this book and what are the sources that you drew upon?

Jessica Hagy  14:10  
So I was listening to a lot of lectures on philosophy, like historical, how did this civilization become thinking like this? And how did that idea spread around the world? Or how did it not? Or who picked up what, from where, and I was just like, that was a really fascinating sort of interesting way to think about, oh, this idea is really built on 7000 years of other ideas that have all like fallen into it. And I always love quotations and how they sort of distill things like you can get an entire philosophy that took 7000 years distilled in one sentence, like, what is that like? Oh, that's, that's such a cool sort of like linguistic chemistry. And I had the, the Yale book of quotes, which is like the official quotes, and I always had like little note cards in there. I didn't write in it, but it was just full. And then I was looking around in a used bookstore and I found other I found Bartlett's, I found the Forbes book of quotations, I found another couple really old ones, like, you know, they're good when they're like, yellowed. You open them up. And I was like, okay, so you can't search the internet for quotation. So you also get like, Abraham Lincoln loves to twerk. And that just, nothing's real. So you have to go to these like, original source books, and going through those. And then I just started sort of picking out the ones that I liked, or what really echoed, really, to me, I'm putting them in order. And that's how the book came around. So it's a lot of things distilled, and a lot of things reorganize, and hopefully they get redistilled. Like the watercycle. Like, it rains, and it falls down and it comes back to something else. So yeah, that's what I tried to do.

David Ames  15:56  
And then you've described you kind of hinted at it, or at the intro of the breakdown of a sentence that there is a form to that. And that's that's part of the way that you draw this art.

Jessica Hagy  16:07  
Yeah, I think the the sentence as an object for people is, it's so useful, it can say a lot of things. And yet it can have wiggle room for interpretation, and that interpretation, sort of accordion motion of how does this sound to your ear? And how does it look on the page? And how does one sentence contradict another sentence and let them both be true. And so that was I was part of the fun of putting these together in the arrangement that I ended up putting them in,

David Ames  16:37  
I noticed that your style changes from time to time. So the humanist devotional is not exactly like index, and the Art of War is not exactly like I have the other the other two. Is that just exploring new Artistic Media?

Jessica Hagy  16:51  
A lot of the things that I do are, I wonder if I could tweak it a little bit. And so I fit in with my own format, just to see maybe if it's something new or something different? And a lot of the times it's okay, you've done that. Now, what are you going to do? It has to be a little bit different, or it's not fresh enough to sort of like sell out to the public. But if it's a total divergence, then it's like, that's not you. Right. I'm sort of keeping that knitting going with like switching up the stitches.

David Ames  17:22  
Interestingly enough, today's message in the humanist devotional is really on point. And there's two quotes, Abbie Hoffman sacred cows make the tastiest hamburger. And Arthur C. Clarke. How inappropriate to call this planet earth, when it is clearly ocean. And then your Zinger is sudden realizations can make previously held ideas seem silly. I had already marked this one out as something I wanted to chat with you about because it describes the feeling of deconversion. So precisely. Now, I realized that's not a part of your particular experience. But for those of us who go through it as this huge paradigm shift in which all of our sense of reality has has changed. Sometimes that feels instantaneous. Sometimes that is drugged out over a long period of time. But this captures that so well, sudden realizations can make previously held ideas seem silly. I mean, that just encapsulates it entirely.

Jessica Hagy  18:21  
Thank you. You know, one of the things about putting this together was every page has to resonate with the people who read it. Yes. And so nothing could be too specific as to a certain certain feeling and yet had to be big enough that it would be understandable. Do you know what I mean? That sort of how can this really be a real shock for you to open up the book and really feel related to it on any day that it works? And I did when I was working in advertising. I wrote a lot of horoscopes for different brands oh god yeah, yeah. So remember to

David Ames  19:00  
make you feel dirty.

Jessica Hagy  19:03  
I feel okay the worst thing I wrote a lot of marketing for JPMorgan Chase and subprime housing market and around 2004 2006

David Ames  19:12  
So it's all your fault yes.

Jessica Hagy  19:15  
I can't believe in hell because I but the idea that you got that distinct like this feels like something I've actually experienced like thank you like that's what I was really going for to get. Every time you open the book up it should speak to you but that it should speak to everyone but you specifically and use and all of that and so that makes me feel great that it's

David Ames  19:41  
stuck. But I see what you're tying it together with a little bit of the idea of a horoscope it's it's broad enough, that that we see ourselves if they did the Rorschach test, we see ourselves in it and we we connect it to our own personal story.

Jessica Hagy  19:57  
Yeah, but that's another weird linguistic trick. like is when it's when the sentence begins with, you know that all of a sudden, the people are like I do, okay. And even before you get to the next part of the sentence, they're already sort of bought in, and the second person really pulls that through. And I think when you put any sort of book or object together, if it's always you're thinking of the reader, as you, you're here with me, I'm thinking about this, how would you feel? And that's like, I got far enough away from my own sort of like authorial perspective on this, that I was always in the readers mode. And that felt really good, especially working with other quotes. I was always sort of an outside observer. And that made editing it a lot easier, if that makes sense to

David Ames  20:44  
kind of and actually sparks another question of, how do you think of yourself? Do you think of yourself as an artist or an author or something else,

Jessica Hagy  20:55  
I always just have artist and writer because I, I draw and I use words so heavily. And everything is really sort of linguistically and poetically inclined, even if it is drawn or painted, or presented in a format that's not typical, like block of

David Ames  21:13  
text, right? In our email exchange, you said something really, I thought was beautiful. One of the things I wanted to do with the humanist devotional was present humanism as a more optimistic way of thinking, as opposed to a philosophy that's merely an opposition to religion. Oh, yeah. So again, that really resonates with what I am trying to do. But let's explore that idea. What did you mean by that?

Jessica Hagy  21:38  
So even thinking about just talking about our own sort of, how did you had a serious break and or reorganization of your entire life when you left your religious scenario? And I think mine was more of a just like, huh, man, these other things, right? And it was, it was never like, this is terrible. And you should stop, you should stop this. It was more just like, well, I, I found this other really cool book and like, I'm going to read that instead. And so the instead was always more appealing and uplifting. It offered something, as opposed to just be like, No, I don't like this. And a lot of the atheism spaces are really sort of not up with thinking but down with religion. Yeah, that doesn't feel good to me. Yeah,

David Ames  22:24  
I should have said this ahead of time. But any criticisms of atheism are welcomed, because I criticize it all the time? I think this is exactly part of the problem is if we are just purely in opposition to you know, that's silly. That's just not a very interesting position to take.

Jessica Hagy  22:44  
No, and it's it makes it makes a very small mindset, like, can't you can't grow from a point of no, yeah, you can grow from a point of, I want to see what happens in this petri dish. But you can't grow from I'm just going to set this building on fire like that. Yes, that's it just makes people uncomfortable. And it doesn't offer them anything like uplifting, right? And you can be uplifting in any sort of way.

David Ames  23:13  
Yeah, you know, I think that's, that's a really good way to describe your work, not just the humanist devotional, that even index there is a hopefulness in there, there's something inspirational about the work that you do, whether that's I don't know, if it's intentional. I think if

Jessica Hagy  23:29  
I'm going to draw something or write something it can be, it can be a little bit snarky. Like, this is an odd subject. Yes. But also like, but in the context of the world, like, it's kind of fun. Yeah, there's, there's, I mean, even true, evil is absurd. And it's evilness, right? So the capturing the absurdity and the sort of wonder of stuff is my default setting, I think.

David Ames  23:53  
So I had said to you about for me, the way I try to encapsulate this is to put the humanity back into humanism. And so one of the things that I found, again, as as this was a discovery as an adult, imagine just, you know, waking up one day and discovering this, you know, huge world, that library card of these writers and philosophers and just reveling in that. Yeah. But one of my criticisms of humanism is that it tends to be kind of locked in the intellectual high tower, right? It's this from a philosophical point of view, you know? And it's a debate culture and it's, so I'm really interested in in talking about humanism as normal people as a as a regular human being with emotion and feelings, and it feels like that resonates with your work as well. Yeah, and

Jessica Hagy  24:43  
but so much of just reading philosophical texts. I mean, that stuff is chewy. You just you open it up, and you're just like, that paragraph is gonna take me three days to really sort out in my brain what this guy's talking about like okay, I know So this is important and foundational, I should understand it, but really like, what does it mean day to day real people real feelings? Like, what's the soundbite and I hate to be so like, short attention span theater about it. But really like, what is the what is the main chunk that I can carry with me and interpret into other ways and so much of philosophy and religion and arguments like that? It's good to know and good to understand and all of that. But the the human to human conversation isn't like, ancient Greek arguments. Yes.

David Ames  25:39  
I'm trying to decide, should I quote back to you some of the things and get your spin on them, or I love a few of these, like, what is valuable is not new, and what is new, is not valuable. Every generation has to relearn everything their ancestors already figured out that one really? Oh,

Jessica Hagy  25:57  
yeah, going through just like 10s of 1000s of quotes. And when you find one that's just like, that is sticky. And that is, that's some real, real juicy stuff there. And the things you said, were not 12th grade linguistic acrobatics, of vocabulary and things like that. They're really straightforward observations. And that's the kind of stuff that really works for me, because you can take those apart and put them back together and really present them and let them do the work for you.

David Ames  26:30  
I wanted to talk about just from a creative point of view, almost a confessional on my part. I am kind of the stereotypical white ish guy, who when I went through this transition, I thought, Oh, I have so much to say to everyone. And the fascinating thing was coming to recognize, again, the oldness of these questions, the oldness of even the answers that I find so compelling today are so derivative, I find that though I am still obsessed with the idea of expressing things in some unique way expressing it in a in a non derivative way. Is that something that you try to do as well?

Jessica Hagy  27:10  
Yeah, it is. One of the things like the more I read, the more I feel like I haven't had an original idea in 1000 years sort of thing. Yeah. And when you are just sort of bombarded with something. And then you're, I'll be doodling out things or thinking about the next thing. And I'll be like, Did I read that somewhere? Did I have that thought myself? Is that something I've accidentally stolen? And translated into my weird format? Like, what? Where did that come from? And then I'll have to sort of google myself to make sure I'm not plagiarizing other people on accident, like three years later, or something. And it's one of those. Thank goodness, there's Google, because you do realize that everything is so interconnected, and people are always doing these different things. But I think you can't, it's always going to be like a weird Xerox, right, like you make a photocopy gets a little mocked up, you do it again, like the JPEG falls apart, something changes. So you might feel like you're being derivative, or you're not, or you're not having an original idea, but you are in your own way, like you're having an idea with your spin on it. Always.

David Ames  28:14  
Yeah, and I you know, culture is inescapable. So we are swimming in the ideas of our peers, and those have gone before us. So in some sense, absolutely. Everything is derivative. It's nothing new under the sun. But we are definitely putting our own spin on things as we try to put something out in the world.

Jessica Hagy  28:34  
I think I think that is one good thing to think about. And I think, the process of learning something, it's a new idea in your head, like there's an actual chemical reaction that's brand new, when you learn something, even if 100 People are sitting in a classroom, I don't think the idea will stick in everyone's brain in the same way. Right? That makes sense. Like if even on like a basic chemical level, your idea is your idea the way you've learned it with your memory and the whole thing, right? So fiddling with art is comforting in that respect, which is at least it came out of my brain after it went through the like diagnostic system of all my senses and things like

David Ames  29:15  
one of the things I find interesting, or I attempt to do is to do what you've described to distill some idea into a sentence. And I actually find that another thing that Twitter is reasonably good at is forcing you to put an idea into it's the simplest form you can you only have certain number of characters. Unlike you, however, I can't do that on anything close to a daily basis, you are producing just a tremendous volume of work. It amazes me. So how do you keep How do you continually come up with these ideas?

Jessica Hagy  29:47  
Part of its fun and part of it sort of the great spite driven capitalist machine, which is you have to prove yourself over and over again every day. And I'm sort of like I can and I will And then I just keep making things. And the more things I make, the easier it is to make them if if the habit forming function of that has any use. But yeah, I've been I've been drawing these little graphs and charts and now it's almost a secondary dialect for me.

David Ames  30:18  
So I'm wondering if you would be willing, I, I know your book, How to be interesting is several years old. And I have to admit that I haven't actually read it. But the various summaries of it, it strikes me that your 10 steps are not only about how to be interesting, but they also somewhat answer the question how to have meaning in your life. Yeah, I wonder if you'd be game if we could talk through some of those and see how they apply to humanism?

Jessica Hagy  30:50  
Oh, sure.

Yeah, that's a, that's a good notice. Thank you.

David Ames  30:55  
I saw some summaries of the 10 steps. And then I've seen a couple of YouTube videos of you describing it. And I was just struck by how these 10 steps also force a person to consider what they find important in their life. So if we can't, we'll just go through some of them. So step one is go exploring. What does that mean to you, and then we'll talk about how we can apply it.

Jessica Hagy  31:19  
I think so many times when people are feeling stuck, or bland or blah, they're not moving, and they're not letting themselves think about new things. And they're not letting themselves sort of go and find out. And it's it's that feeling of like, you've got a library card, you can open up anything you can you got Google, you can check anything out, you can go outside and watch people like, even going to a mall and watching people can become an artistic career if you're just if you just sketch. And that really was the first like, Well, what do interesting people do? And the answer is kind of something. It doesn't really matter what the something is, as long as you care about it and have a love for it and have a curiosity about it.

David Ames  32:03  
For people, again, probably not my target audience who were former, let's say evangelicals, or fundamentalists in one way or another. One of the very exciting things is that some ideas, some some sources of information were off limits whether that was overt, overt or implied, that means they're valuable. Yeah, exactly. So this one again, really speaks to me of, you know, I just went through this voracious reading process. In the first couple of years of reading anything, I could get my hands on it. So this idea of exploring, not only physically going to different places, but also the exploration of ideas of things that might have been off limits at one point in time going, Yeah,

Jessica Hagy  32:45  
I can take that even, like, even down a closer sliver, but in advertising, people would be like, well, I can't I don't have any ideas today just don't have any ideas. I'm just gonna read some of the annuals, like the advertising annuals of the award winning stuff. And it's like, you can't think about advertising. So you're gonna think about advertising some more like no, like, read something else, or like do talk to people who aren't in advertising and that just like the insularity of any organization, crew, religion, anything that builds that sort of sense of, Well, this is what we do, right? This is what we think about all the time. And there's so many wonderful, interesting people out there who don't know about what you do at all. And there were all the fun stuff is,

David Ames  33:30  
this resonance is great. So I've talked a lot about this idea of being in a bubble. So when I was a believer, it was hermetically sealed, right? Everything was self referential and self reinforcing. And anything that wasn't self reinforcing, was rejected was thrown out of the bubble. And so this exact idea of you know, you're in this box, and the only way to get out of that box is to start looking outside of the box. And those ideas outside of the box will show you how small that box was.

Jessica Hagy  34:01  
Yeah. And I think there, there are some people that you meet, and you're just like, how did you become that person? Like, how did you make a life for yourself? Like, cutting out paper puppets? Like, how did you become master? Like, what? Tell me how this happened? Or sometimes even just like, How did my accountant become an accountant? Like, how does this happen? How do these people find these things? And I mean, everybody has some sort of weird bubble that they're in or weird non bubble or, and then the bubbles collide. And you're just like, I can learn so much from this weird puppet master and this accountant and we should have dinner all the time.

David Ames  34:39  
Yes. So the Step Two for how to be interesting and we're trying to apply it to finding meaning is the one that I really love is share what you discover. So we've done this exploration and now we should give it away.

Jessica Hagy  34:54  
Oh, no, I think somehow I've segwayed right into that, but that's where your bubbles like meet each other and You're just like, did you know that? One of the crazy weird facts? And I think I found this on Twitter too, is that when you get scurvy and this is kind of gross, okay. Yeah. But when you get scurvy, one of the pieces, the main fundamentals of the vitamin A or C, or whatever it is that the lack of is scurvy. Every wound you've ever had reopens? I did not know that. Whoa, can you imagine? Like,

every

stubbed toe, every zit every, every little wound, like your body has that as a memory, and it's still encapsulated in you. And it's only held together by a lemon every now and

Unknown Speaker  35:43  
I reading that I'm just like, Did you guys know? And people are like, no, but

Jessica Hagy  35:50  
and then all of a sudden, like a weird conversation starts happening about like, well, I did this. And did you know that this happens. And one thing that happens when you get a tattoo is that tattooing is in your lymph nodes forever. And just like conversations that way? Yeah. But the conversations that you end up having eventually did become really personal. And really sort of I learned this or I felt this one way, just by talking about random information. Yeah, if that makes sense, like small talk can get big fast.

David Ames  36:19  
It totally does. Again, I'm sorry to keep being self referential here. But this podcast, I often am interviewing people who have gone through a similar faith transition into myself. And there's many, many commonalities, but there's always something unique. There's always some special twists that their particular story has. And I find that the telling of one story is this super cathartic experience. The other thing I've learned through this process is people want to tell their story. So when you just ask them, what's your story, they just explode and begin telling their story. That

Jessica Hagy  36:57  
that is really true. And one of the things about I that I got asked a lot, when How to Be interesting came out was, well, what do you do if you're shy? And you don't want to meet people like, well, one, you don't have to be outgoing to be extremely fascinating. And the other thing is, if you want to be interesting, no more things. And the easiest way to do that is just ask somebody else about themselves, and people will tell you.

David Ames  37:19  
Alright, so step three is do something, anything?

Jessica Hagy  37:24  
Yeah, I think that idea that you have to be really good at anything, is a bad place to start, because nobody's really good at anything when they first start doing it. Right. And so there's the idea that if you just keep keep on practicing, or keep practicing, you'll become an expert and able to help other people do it, or you'll become really knowledgeable in one thing, and you will develop a love for what you're good at by actually doing something you're bad at if that, if that lines up.

David Ames  37:57  
I had to definitely like get over. Like, you know, I know what a really good podcast sounds like a really well produced one. Yeah, this is not it. I have to get over myself of you know, it's not going to be perfect. But I can I can do it this well. So I'm just gonna do it and see if anybody's interested. And it turns out, yeah, there's a few people. Gosh, what

Jessica Hagy  38:18  
was it there was this beautiful thing that was on, there's a YouTube video that has 4 million hits of how to open a can. Somebody needs what you somebody needs your information, like put it out there, like just do it. Like just, you'd be amazed, like, people will find you. And it's so cool.

David Ames  38:38  
To tie back real quick to step two, one of the things I often encourage people to do is write down their story, you know, they don't have to put it on a blog if they don't want to or something, but just write down the experience that they have gone through. And you can do you can apply that to anything, you know, you've had a great vacation, write it down for posterity, so that five years from now you can look back and say, Hey, that was a really good vacation. So again, your step is do anything, something about just the act of creating of doing something is just a really positive thing.

Jessica Hagy  39:09  
Yeah. And it's the idea of an exercise. So physical exercise, mental exercise, artistic exercise, social exercise, like there is a strengthening that happens, the more the more it's done, or just the act of doing it and saying, You know what, I went for a run. Am I a runner? Now? I painted a picture. Am I a painter now? And it's like, Yeah, take that and run with that. Go. Do it again.

David Ames  39:35  
Yes. Your fourth step is embrace your weirdness.

Jessica Hagy  39:39  
Yeah, I mean, the whole idea of if you're going to be interesting, you have to have some prickly part that stands out on the sphere. That is your identity, like, there has to be a hook or an angle of you that is slightly different. And people's idea of what is slightly different is amazing. So like you're like in your head past life, standing out in one way, or asking one weird question could define you forever. And that would be, that would be the, the weird part of you that you'd be known as, and you know what that's dig into that, like, see where that takes you, because that's something other people have noticed is already off about you. And not off in a negative way, just often, uh, not exactly the same as everyone else.

David Ames  40:27  
So two things I want to say about that one as it applies to, again, deconversion when you're in in that bubble, people begin to feel shame. They feel like, there's something wrong with me because I'm different, right? Or why can't I fit in? Why can't I go along with everyone else seems convinced by this, but I'm asking these questions, and you know, what's wrong with me? Embrace that move on. Go with it, let it

Jessica Hagy  40:51  
it's not, it's too because our entire culture is all about, like, icons. And people who do one amazing thing and people who stand out and are amazing. And also at the same time, like, absolutely encourages conformity so much. And it's just like, look, it's going to be that loop. And you're either going to fit in precisely at all times everywhere. And that will stress you fuck out for the rest of your life, because it's impossible. Or you might as well just run with the thing that is a little bit. Not exactly like everybody else. And you'll get credit for it.

David Ames  41:26  
And we don't remember people who conformed.

Jessica Hagy  41:30  
No, and if we do remember them, it's because there are a lot of them, and they frighten us like Children of the Corn style.

David Ames  41:38  
Your step five is have a cause.

Jessica Hagy  41:42  
Yes, you've got to believe in something bigger than yourself. You can't be it's just you being like, I'm going to be the best at this, this and this, you're not because you're not doing something that actually matters. And once you find something that actually matters, then one, you don't have the excuse that you can give up on yourself because it's bigger than you. And two, it actually we'll be bigger than you because it's not all wrapped up in just you.

David Ames  42:12  
This one I think is really pertinent for this idea of meaning, again, as you come out from having this prepackaged idea of what your purpose in life is to suddenly realizing I have to figure out what my purpose in life is. That's incredibly freeing, but it's also terrifying, right?

Jessica Hagy  42:33  
The big feelings are also are good and bad at the same time.

David Ames  42:36  
Yeah. So this idea for me for a cause I recognize, hey, I can use I can repackage these, the skill set of connecting with people talking with them. empathetic, I can repackage that and I can, it's just a different audience now. Now it's an audience of people who are leaving their religions in the middle of it. But again, I encourage people just it doesn't have to be that it can be anything you can find what you're passionate about what you're interested in and go after it.

Jessica Hagy  43:03  
Yeah, I mean, people build lives around amazing things, their entire societies about foraging for mushrooms around here, I'm in, I'm out in Seattle, and the people who are experts in that are experts in literally life and death because you can get a bad one and like your livers gone in an hour. Yeah. Or they're just the details and the like the passion for foraging for mushrooms. Maybe they will save the world or maybe dog rescue will save the world or Gosh, what's that weird parable where the guy's walking down the beach after the storm when all the starfish are out there? Oh, I'm not sure I know. Like all these all these dying starfish went up and he starts pitching them into the sea. And this other guy walks by and goes well, you can't see him all the guys like when I say this one. Yeah. And like, it's such a like, hokey little Hallmark story. Doesn't get me every time because it's like, yeah, just do my one thing that like, feels good to do it. And you did something good. So

David Ames  44:07  
yeah, you don't have to be limited by perfection. Do do what you can do.

Jessica Hagy  44:13  
Well, nobody's ever been perfect. So

David Ames  44:17  
your Step six is minimize the swagger.

Jessica Hagy  44:21  
Yeah, I think the one thing that everybody I've ever met who's really really wonderfully interesting is not me, me, me I did all this. It's more like this is a cool thing. And the cool thing is a big umbrella for other people to go into. And therefore they're not off putting and they get to do more things because they have more they attract more friends and fun stuff and the whole bit of it and the self reference before action all the time will just hold you back like what if people see me or what if this or what I'm that or anything and it takes the fun out of so much.

David Ames  44:58  
I talked about epistemic humility that, who it's this sense of, I already know things that limits you from learning new stuff. So when you embrace the fact that you are an ignorant, limited human being, and there's this vast array of things to learn it, so if you can start with, I don't know, and I want to, there's all these things that you can go explore and learn.

Jessica Hagy  45:25  
Oh, yeah, it or that you've met those people who are like, Don't you know who I am? Or what is this? And they are not fun. They're not going to be like, well, let's go find out or what is that? Or they're not going to ask any questions.

David Ames  45:40  
So again, I think this one applies to some of the negative aspects of the atheist community in that some of the off putting nature of that is that it is about intellectual dominance. Oh, yeah. I'm the smartest person in the room and bow down to me kind of thing and it isn't appealing.

Jessica Hagy  45:58  
And it's so dead ended. It's an absolute dead end of just like, Well, I figured this out. Well, then. Okay, move on. You have nothing to talk about.

David Ames  46:09  
Let's see, Step seven is give it a shot.

Jessica Hagy  46:13  
Yeah, I think that is that really is the willingness to try things. And that's the whole guy's got 4 million hits on a can opener, like, go for it. And the worst thing that can really happen is that you don't do anything. And then you're sitting in your chair like, well, I don't I have anything to do. And just like, because you didn't do anything in the first place. Yeah, you might as well just take a job, like, not even a big one. Just something.

David Ames  46:39  
Yeah. And sometimes just realizing that, you know, if you attempt something, the worst thing is that the worst possible outcome could be that it fails. You've learned something.

Jessica Hagy  46:49  
Yeah. You've learned how not to fail in that. Exactly. And that's exactly

David Ames  46:54  
my work. It happens to be in technology. And it is a humbling process. It is mostly did this thing work. Now, did this thing work? No. It is a iterative process of failure to figure out what the right solution is to something. And yeah, that if you were hung up on making a mistake, you would be frozen in inability to do anything. Oh, that's

Jessica Hagy  47:19  
yes, I have a so I have a six year old and getting him to draw things. At first was really hard until I was like, it's just art. It's just paper, you make one and then you make the next one different. And he's like, Oh, he's like, it's all practice. Like, it's all practice all of it. Like, there's no final and he's just like, okay, and now he draws like crazy monsters have weird things and cuts up snowflakes. And because it's all practice, and just kind of thinking of that iteratively like that, but it's so freeing, because it's not failure, then if it's just, we're gonna figure out something else. And we'll just keep going.

David Ames  47:56  
Absolutely. Number eight is hop off the bandwagon.

Jessica Hagy  48:02  
Yeah, I mean, this talks, probably the most directly

David Ames  48:06  
to you. Yes.

Jessica Hagy  48:08  
And I think to once, if everyone's like, I have to be this exact person, this, I have to be fashionable in this certain way. These are the hot topics, these are the hot things, then you're never going to become the mushroom hunting extraordinaire, that you are destined to be the very fashionable things that all your friends or everyone's told you to do. And if you look at just the billions of things that you could spend your life really investigating, none of them are trendy, none of them for long. And you might as well do what is actually fun and interesting to you. And it doesn't have to be what everybody else is super into.

David Ames  48:51  
Absolutely. And the beauty of the internet these days is that if you have some niche interest, there's probably 100 200 people out there who are interested in that.

Jessica Hagy  49:03  
And they probably have like extraordinarily good like group chats that can be like I found this weird problem. Can you help me with it? And they're like, yeah, like my father in law is into vintage tractors. And the vintage tractor repair community is intense and tightly knit and they know some really cool stuff. Just like oh, well, that's how you rebuild the ball bearing setting or whatever it is. On a 1949 This kind of tractor and I'm just

David Ames  49:32  
wow. Yes, that's awesome. That's awesome. For sure. This one applies to the target audience here. You know, you're going with the flow, you're going with what everyone thinks so to speak, and you're in your bubble. And it is that moment of what does it look like if I if I hop off bandwagon where the revelation of reality kind of hits you. So Step nine, is of direct one grow a pair?

Jessica Hagy  49:57  
Yeah. I mean, a pair of whatever you've got or whatever. To me personally, yeah, but that is really that's just stand up for for yourself. Like don't don't let yourself be steamrolled. Just be assertive about what you care about and what you need. And don't let the world abuse you.

David Ames  50:16  
So again, this kind of going back to taking risks and recognizing that each person has something unique to share with the world, and that's valuable.

Jessica Hagy  50:25  
100% and because of the, there's the drive for conformity, and stay in line and know your place, and don't be insubordinate, don't be superior, don't be anything, just be invisible, seen and not heard until you're 110. But the idea that everybody does have a little bit of something that comes in handy is how civilization happens, right? Yes. If everyone just like sat and like plowed the field, well, who's gonna harvest it? Where's the food coming from? Where's the water? How did the house get put up? Where's the fire, like, everybody has different jobs, even if you just break it down to very primitive needs.

David Ames  51:05  
The last one is kind of related is ignore the skulls.

Jessica Hagy  51:10  
Yes, I think every kid that's ever been a little bit odd or a little bit interesting or artistic or curious or precocious or not good at something enough is going to get scolded into conforming and abandoning whatever it is that they love. There's a book called orbiting the giant hairball, by a guy who used to, I think it was Hallmark. And he drew greeting cards and things. And he would go into classrooms and teach kids art. And he would ask the first graders, how many of you are artists? And they'd all raise your hands. Yeah. And if you went into like, the seventh grade and say, How many of you are artists? And you might get one like, half raise hands, right? Like, what the heck happened? That, that is how we are that we beat artistic stuff out of kids. And if we're beating artistic things out of kids, what other interesting skills have we just smoothed out by the time they're not even to puberty? Right. And that's just an unlearning how to be well behaved is tough.

David Ames  52:21  
Well, and again, this one applies pretty directly to the target audience hear of you will have your detract detractors, when you come out to say that I no longer believe you will definitely get people who are not going to be very happy about that. And to tell you why you're wrong. Yeah. And it's very important to realize that, you know, to kind of expect that that's going to happen and to be prepared for it and to recognize that you can stand your ground, and you don't deserve abuse, you know, you can say no to people, and you can shut them out if you need to. So,

Jessica Hagy  52:54  
yeah, any any self assertion will probably be met with some pushback of any kind. I, I believe in this No, well, I love these people. No, I want this No, like you're and if you just listen to all the knows you'll, you'll live in denial about everything in your life. All the little brain chemicals will just be like, but I have ideas,

David Ames  53:19  
then you'll never get off to step one to just starting go exploring. Just wanted to say a story for just totally reinventing your work there.

Jessica Hagy  53:29  
No, I think that's beautiful that I really liked that that book can apply entirely to how to out yourself as a free thinker. Like that's, that's beautiful,

David Ames  53:39  
and find meaning in life. Is there a question that I haven't asked, is there something that you'd like to share that, that I haven't prompted? Well,

Unknown Speaker  53:48  
oh, gosh, no, but I was always I always wonder about

Jessica Hagy  53:52  
other people, and how they came to sort of thinking about how they come to think and what was like, was there like an absolute moment you had?

David Ames  53:59  
I have somebody that I have interviewed on the show, and a guy named Matthew Taylor, and he said it beautifully. He said that I suddenly realized I no longer believed and the suddenly refers to my realization, not the process. The process took years. Yeah. Wow. And another way of describing it is kind of a phase transition. Right? So all these things are bubbling under the surface, these little changes, you're getting bumped by ideas and other thinkers that are nudging you around and then and then there's this precipice moment and which, for me, personally, it was very sudden, for me it was, oh shit, I don't believe anymore. Like, I literally had that moment in time. For other people that's very slow drudging doubt that just, you know, claws out them for years upon and so, as we've discussed, people are unique. They have a different experience. Mine was slowly allowing secular right and thinkers to kind of explore. And I have the this idea, hey, my faith is so strong that it'll stand up to scrutiny. Spoiler alert, it did not. So when I took seriously the questions of a secular thinkers, and what is sometimes called the outsider test for faith and looking at my particular faith from a perspective of even another branch of Christianity, I looked at Mormonism briefly. And I thought, well, this is crazy. Oh, they think I'm crazy. Oh, yeah. That was another kind of chink in the wall. And it's definitely incremental. But that realization can be very sudden.

Jessica Hagy  55:41  
Wow, that's amazing.

David Ames  55:44  
Good question.

Jessica Hagy  55:45  
Well, congratulations on getting through all that. Because anytime you grapple with anything that changes like who you are identity wise. God, that's so huge.

David Ames  55:56  
It is kind of a big deal. Yeah. I'm continually amazed the people that I interview their stories, I had a pretty easy, right, I live in a relatively liberal area. And but people like you know, in the Bible Belt, where the entire culture is centered around Christianity, and for those people who come out. It's an entirely different experience. And I'm just profoundly humbled at their bravery, their ability to be true to themselves.

Jessica Hagy  56:24  
Yeah, that is, wow, that's just a deep, a deep, heavy thing to carry.

David Ames  56:29  
Yes. So the book we've been discussing is the humanist devotional, we've also discussed how to be interesting. You've also done a book on the art of war. How can people get in touch with you? How can they get in touch with your work? How can they find you?

Jessica Hagy  56:45  
You can find me at Jessica Hagy dot info that has links to most of my things, or they can find me how you found me on Twitter. I'm just at Jesse Nagy. And if you Google index, you'll probably find me pretty easily too.

David Ames  56:58  
Absolutely. And I recommend the Twitter account, because you get almost daily, I think it's daily new infographic almost every day.

Jessica Hagy  57:06  
Yeah. Because now that RSS is dead, or went out. You better post your stuff everywhere. So that's my hub.

David Ames  57:16  
Jessica, thank you so much for sharing your time and your artwork with us.

Jessica Hagy  57:20  
Thank you so much for talking.

David Ames  57:28  
Final thoughts on the episode. Again, I just want to apologize for being mansplaining. And for recontextualizing, or reinterpreting Jessica's book, How to be interesting. It is an incredible book on its own. Under her original point of how a person can be interesting. I found it interesting that it did apply to how to find meaning in one's life as a humanist. So I think it worked in both ways. But again, my apologies to Jessica. Jessica is amazing. And her artwork is amazing. And the just raw intelligence that comes across in her work is something to behold, please go buy her books, and check out her blog at this is index.com. The humanist devotional is a beautiful thing, you should definitely go by that, as well as her book, How to be interesting. I particularly loved her analogy of the library card. So instead of just rejecting the Bible, her argument is that there are so much more wisdom to be found out in the world, so much more knowledge to be gained. In all of the great literature and science. All of the books that are in the libraries of the world are worth reading, and that information is worth gathering. The library card is a wonderful metaphor for gaining the new knowledge when you come out of the bubble, you are suddenly free to go explore ideas to go learn new information, and read and experience sources that were off limits before. And that is an incredible freedom. I am very jealous of Jessica that she was able to have that experience from a very young age and she was so wise and mature to recognize that early. I also really appreciate Jessica's admiration for the stories of regular people that she says at one point that small talk can get big fast. So just going out and talking to people and having them tell their stories is a profound experience. And for those of us who have D converted telling our deconversion stories is a cathartic experience. But reach out to the people around you and ask them to tell you their stories that both will be an experience for you And a profound thing for the person who gets to tell their story. That is the secular Grace Thought of the Week. Again, I want to thank Jessica Hagy for being on the show. By we'll have links in the show notes for her books and her blog, as well as her social media contacts. Until next time, I am David and I am trying to be the graceful atheist please join me in being graceful human.

Time for some footnotes. The song has a track called waves by mkhaya beats, please check out her music links will be in the show notes. If you'd like to help support the podcast, here are the ways you can go about that. First help promote it. Podcast audience grows it by word of mouth. If you found it useful or just entertaining, please pass it on to your friends and family. post about it on social media so that others can find it. Please rate and review the podcast wherever you get your podcasts. This will help raise the visibility of our show. Join me on the podcast. Tell your story. Have you gone through a faith transition? You want to tell that to the world? Let me know and let's have you on? Do you know someone who needs to tell their story? Let them know. Do you have criticisms about atheism or humanism, but you're willing to have an honesty contest with me? Come on the show. If you have a book or a blog that you want to promote, I'd like to hear from you. Also, you can contribute technical support. If you are good at graphic design, sound engineering or marketing? Please let me know and I'll let you know how you can participate. And finally financial support. There will be a link on the show notes to allow contributions which would help defray the cost of producing the show. If you want to get in touch with me you can google graceful atheist where you can send email to graceful atheist@gmail.com You can tweet at me at graceful atheist or you can just check out my website at graceful atheists.wordpress.com Get in touch and let me know if you appreciate the podcast. Well this has been the graceful atheist podcast My name is David and I am trying to be the graceful atheists. Grab somebody you love and tell them how much they mean to you.

This has been the graceful atheist podcast

Transcribed by https://otter.ai

Sasha Sagan: For Small Creatures Such As We

Authors, Book Review, Humanism, Naturalism, Podcast, Religious but not Spiritual, Secular Grace, Spirituality
Click to play episode on anchor.fm

My guest this week is Sasha Sagan. Sasha has written a beautiful book called For Small Creatures Such As We: Rituals For Finding Meaning In Our Unlikely World. The book title comes from a quote in the book Contact:

For small creatures such as we,
the vastness is bearable only through love.

Ann Druyan and Carl Sagan from Contact

Sasha and the book she has written embodies Secular Grace and carries on the graceful life philosophies of her parents. Sasha has a galaxy spanning perspective on life that only the child of physicist can have. Sasha has an infectious joy about life. Listening to her or reading her work it is hard not to share in this joy.

In her book, Sasha argues that we as human beings need ritual in our lives to mark the passage of time, to celebrate the momentous moments in our lives and to mourn the loss of loved ones.

[Ritual] is really important to us.
Sometimes, when people are not religious or were religious,
there’s an urge to throw the baby [ritual] out with the bath water.
We still need these [rituals] even if we do them in a secular way.

We discuss secular grief in the face of the loss of her father, Carl Sagan, when she was 14 years old. Sasha shares the wise parting words he had for her and the ongoing impact he has had on her and the world.

Seeing life itself as worthy of celebration, For Small Creatures Such as We is part memoir, part guidebook, and part social history, a luminous exploration of all Earth’s marvels that require no faith in order to be believed.

From sashasagan.com

Links

Website
https://www.sashasagan.com/

Twitter
https://twitter.com/SashaSagan

Instagram
https://www.instagram.com/sashasagan/

Interact

Secular Grace
https://gracefulatheist.wordpress.com/secular-grace/

Send in a voice message

Support the podcast
Patreon https://www.patreon.com/gracefulatheist
Paypal: paypal.me/gracefulatheist

Attribution

“Waves” track written and produced by Makaih Beats

Transcript

NOTE: This transcript is AI produced and likely has many mistakes. It is provided as rough guide to the audio conversation.

David Ames  0:11  
This is the graceful atheist podcast. Welcome, welcome to the graceful atheist podcast. My name is David and I am trying to be the graceful atheist. Well, as usual, I'm going to ask you to go to the Apple podcast store and rate and review the podcast. This really helps other people discover the podcast. If you found value or entertainment in the podcast, please tell somebody about the graceful atheist podcast. On today's show, I spent a fair amount of time talking about deconversion and interviewing people who have gone through the transition of a loss of faith. But actually, my favorite topic is what I call secular grace, or putting humanity into humanism is the answer to what now post deconversion. After you've left your faith, what do you do? That's actually the impetus that drives me to continue to do the podcast. So it is a treat for me when I get to interview somebody who is also a humanist who is concerned with putting humanity into humanism, and that is my guest today. Sasha Sagan. Saucer is a writer, a television producer, a filmmaker and an editor. She is an essayist, she has now written a book called for small creatures, such as we, which is actually a quote from her very famous parents, Andrew Yan and Carl Sagan, in the book contact. The full quote, that the title comes from is for small creatures such as we, the vastness is bearable only through love, which may be the most secular Grace quote I've ever heard. Sasha has book incorporates her parents graceful life philosophies. And she focuses on the rituals that we as human beings come back to over and over again, for those of you who may have D converted or deconstructed, the idea of a ritual might be terrifying, actually. And that's okay. But Sasha points out that cultures throughout history and all over the globe tend to come up with rituals around the same time periods. for the same purposes. The obvious examples are births, weddings, and funerals. And so this is not necessarily something to be frightened of. saucers book is beautiful, and beautifully written. And I recommend it to everyone. There'll be links in the show notes. And now I give you my conversation with Sasha saying

Sasha Sagan, welcome to the graceful atheist podcast.

Sasha Sagan  3:02  
Thank you so much for having me. I'm delighted to be here.

David Ames  3:05  
Well, thank you for coming. So Sasha, you are a writer, you've done television production, you're a filmmaker, you're an editor, you've been in major newspapers, you're an essayist. And now you've written a book called for small creatures, such as we rituals for finding meaning in our unlikely world. It also turns out that you have very famous parents. So can you tell us a little bit about yourself about your work and about your book?

Sasha Sagan  3:31  
Yeah, um, I was very lucky to grow up in a household where wonder and awe for the universe, as revealed by science was part of our daily life and dinner table conversation. And part of the way I was raised to see things. So I'm sort of goes hand in hand with that, but maybe not necessarily, is also a secular household. And so what I became really interested in over the course of my life, I lost my dad when I was 14. And then as I grew up, and got married and got ready to start a family of my own, I started thinking about, well, how do we celebrate and mourn and do the daily or weekly rituals that make up life in a way that is a reflection of our modern understanding of where we are in the universe, and how we got here, when the infrastructure for that kind of thing historically has been religion. And, you know, I think that those of us who don't believe are still entitled to mark time and have weddings, and have funerals and we still need those things. So combination of the way I was raised, and then what I experienced and just being generally kind of an outgoing social person who likes parties and celebrations led me to just talk Fact. And I've found that, you know, it's something really relevant to a lot of people, especially when you get to those points in life where you have to really examine these questions, whether it's when you plan a wedding, or you have a little kid who has a lot of questions about why things are the way they are, or when you lose someone, and you have to sort of really examine what that means. If if you don't believe that there's anything beyond what we have evidence to support.

David Ames  5:29  
Exactly. So my podcast, just very briefly, is on the subject of what I call secular grace. And really, that is simply just putting the humanity into humanism. I love that, and focusing on the fact that we still need each other even though we don't have a faith. But yes, it is, in fact, the human interaction our relationships with each other, that is the meaningful thing in life. So. So I have to tell you the just a brief story of the kind of emotional arc that I went through, yes, please, as I discovered you and your work. So I'm on the lookout for authors, writers, bloggers, podcasters, that are on the subject of humanism. And so when you began promoting your book, I just saw that the title, I didn't make the connection. And I thought, Oh, that looks really great. I'm definitely going to get that book and read it. And, you know, a little time passed, and I started following you on Twitter. And then I realized, Oh, you are that Sagan. I did not realize that you were Carl Sagan daughter and and Julian's daughter. And then I read the book. And I've got to tell you, Sasha, I just was really profoundly moved. Oh, thank you. By the time I was, I have the book in hand, I knew that we would eventually have this conversation. And part of what I wanted to do was to say, really focus on you and your work, and not exploit the fact that you're famous parents, but your dad is just in virtually every page. It's in Yeah. And the grief that is present there is just both poignant and beautiful. And so the first thing I just wanted to say to you, I know you speak Spanish is, is Lucia, anto I feel it, I feel it, I like it, just every page, it left it left off the page for me. So your your ability to convey the emotion and depth was just really profound. And I just thank you for writing this book.

Sasha Sagan  7:32  
Thank you so much. That's really kind. And you know, it's funny, because it's like, there's, of course, some part of me that's like, oh, I want to do my own thing or whatever. But like, because of the way my parents raised me and their work, and lots of my job like that, those are the major cornerstones of my identity, you know, yeah. And so I've gotten to a place where I'm like, This is me carrying on what I can have their legacy and their work, right. My mother's work continues. And she's an amazing science communicator, also and writer and producer. But I think that's who I am. And I think if I can sort of extend some of those things that they taught me that really were impactful, and maybe in my own way, continue that on, I'm comfortable with that. You know, it's I don't mind that at all. And I'm very proud to be their daughter, and very lucky.

David Ames  8:31  
Well, I do want to talk about secular grief a bit as we move forward. But first, let's just start with the title of the book actually comes from the book contact. And it turns out that your your mom wrote that line. So tell us about the meaning behind that. Yes.

Sasha Sagan  8:45  
So my parents started out with the idea of the story as a movie. And they worked on screenplays and you know, movies, there's a lot of moving parts, and it takes a lot to get a movie made. And this one took 18 years. And during the time, when they were trying to develop that and trying to get it made, they wrote it as a novel. And I parents collaborated on everything. And the line that the title of my book comes from is for small creatures, such as we the vastness is bearable, only through love. And I think that there's something about that that really sums up what you were just talking about as well. And it's sort of the antidote to the existential crisis. You know, that feeling of like, we're tiny, the Universe is big, we're gonna die. We're here for a second matter, like, you know, all this stuff that you're really concerned you off the deep end quickly. Yeah. And it's like, well, how do you get through to the other side? You know, the existential crisis that's real and sometimes you have to just freak out. But when you get through that part I think that it's like, well, then what do we have? When it's one another, and we're here right now. And this is the moment where we're here. And it's not forever, but at least, we have this moment, and we're in it together. And the farther out we see ourselves in the universe, it's tiny our planet is, the larger the cosmos is, it's makes it all the more precious that we have one another. Otherwise, it would be really, really hard. And so I think I think that there's something to that where you can find some of the comfort that doesn't always get associated with the really scientific worldview. And that perspective?

David Ames  10:42  
Well, I like what you just said that the existential crisis is real, I sometimes feel like I, you know, I hit the genetic lottery, and I have a predisposition to see the wonder, in life, even from a purely naturalistic scientific point of view, it's still totally awe inspiring to me. And I don't work at that. It just happens. And I just wonder how can we bottle this up? What your parents represented what you are carrying on, you know, how can we bottle this up and give it out to other people?

Sasha Sagan  11:12  
It's such a good question. I mean, I think the first step, if we were really doing it on like a grand scale would be to just like, pay public school teachers a lot of money and get people who are really enthusiastic about not just I mean, science, but math and history and all these things. I have the utmost love and respect for public school teachers, but it's really hard job. And it's a really hard job to do for very little money. And I can't imagine not getting jaded at some point. But if you have a couple of great teachers in your life, who are like, This is amazing. Look at this thing. And, you know, we stop sort of maligning facts as like cold and hard. And we have this a way of teaching children that there's beauty in what is real, and like, my daughter is like, almost two and a half. And like when she sees the moon, she freaks out. All excited. It's like, Mardi Gras. And like, we talked about it, and it's orbiting us, and we were at the sun. And it's so amazing. And we like make a really big deal about it when we see the moon. Yeah. I mean, it's easy to be like really blase. Yeah, Simone, congratulations. It's like, that's sort of really natural in a way. But there's something about once you learn something, and once it becomes really matter of fact, it's like you lose some of the stunning astonishment that you felt when you first discovered it as a child. And I think if we can preserve that, I mean, the example that I always want to give, and the thing that I still cannot get over is like, if we told children like, there is a secret code in your blood that connects you to your ancestors, to your relatives, and to everyone on Earth, and everyone who ever lived, and the earliest humans and the first one celled organisms, and like it's in there, and whether you believe in it or not, it, you can send a little bit of your blood or saliva off somewhere, and it will tell you who you are like, that's like out of a fairy tale. And by the time you're like, in middle school, and you have like a worksheet about alleles, and chromosomes, it's like, none of that. Astonishment is there, right. So I think it's really a matter of presentation. And if we could get some of the skill sets and enthusiasm that you so often find in religious settings, you know, as like a really like, a preacher who is just like, totally giving their all to what they're saying. And we could have some more of that in, in the sciences, among other areas of learning. I think we could make a dent.

David Ames  13:59  
Yeah. I'm trying to resist the desire to just quote you back your book. But I loved that quote you just described about, you know, if we taught science and math in the same way that a good preacher does, yeah. The other quote is that somewhere along the line, and I'm probably not recording it well, but that as we get scientific and naturalistic explanations that we've lost the wonder we've lost that. Yeah. And so I think people like yourself, can bring that to the subject, and it's such a vital role.

Sasha Sagan  14:33  
Thank you. I think you I think we have it in there. But it's like, I don't know the feeling of like a thunderstorm or something like that. It's like we innately being sometimes it's our experience of nature is fear, especially like a natural disaster. Oh, yeah. But that feeling of, Wow, this is enormous and majestic. And I think even when you understand it deeply, and I think you do this especially with weather like on the news like the meteorologists like when there's a hurricane like they are, they have a reverence and awe, and they understand it from a totally scientific point of view, right? Right think there are moments where we have this, we just sort of have to extend it a little bit, pull it out a little bit, dry it out a little bit in in society.

David Ames  15:26  
So one of the things that I think I have struggled with quick history I was a was a person of faith for many, many years. And that faith dissipated on me. And here I am today doing this. But one of the things I thought was interesting about your book is you don't shy away from words like spiritual or magic. And I find myself always using scare quotes, when I use those words. How can we recapture those words or redefine them?

Sasha Sagan  15:57  
It's such a good question. I'm like, Adam, logically they do come for me, even magical comes from the Magi. Right? These are like religious words, sacred holy, but I can't help but not use them, because they also illustrate how I feel about Nietzsche. And I think, you know, those words, developed in a language that was majority believers, you know, majority Christians. And so they have that history in that connotation. But words evolve and mutate also. And I think that as our understandings change, I think that those words can change, too. And I, you know, I use quotes too. And like, I've definitely gotten questions in the last few months, as I've been doing press for this book about like, well, how can you describe yourself as spiritual? I wouldn't use that word. But, you know, do you consider yourself spiritual even though you don't believe? And how can that be? And I think it's, you know, there are nuances that are missing in our vocabulary. You know, and that's true. So often, there are words, this thing and our language often, and we have trouble describing things sometimes because of that. But I think that those words are still the closest we can get because it evokes this feeling that I think we all really crave of like the just like the chill in your spine, and like feeling part of something enormous. And whether that is a theological concept, or a scientific concept, that like pit of your stomach, like sparkly feeling is something that I really think that we want, and that we almost can't avoid, because every time we understand something more deeply, or have an experience or you know, something scary happens, or something amazing happens. There is that sense. And I think as time goes on, we'll figure out what to call it. But yeah, just seek it.

David Ames  18:05  
Yes, yes. Really, it was a compliment that you went out ahead on didn't hesitate. I find myself hesitating all the time. Can I use this word? Because when I say often woman for me is soul when I say yes. Oh, it has evocative, profound meaning. And, you know, I mean, the core of my being, I don't write, I don't mean something other than my body. I'm sorry. Anyway, I just think that we need to just redeem those words. There's another religious term.

Sasha Sagan  18:34  
I know I mean, either. So many theistic expressions that I love, and you mean also, like when I like drop something, like I say, like Jesus Christ. Like, oh, my God, I mean, how many times do I say Oh, my God, and I'm like, I can't like I what am I going to do like make up something to explain that's like about, like, trials. Oh, my double helix. Like, I'm totally nervous. Like, it would be way too weird. Like, or like a one of my favorite expressions. And I wish I had a secular version of it is God willing, and like to say, like, oh, well, when we go do this, or whatever. What I really mean is, I hope it works out, right? No, or like, you know, people talking about like, a job or planning for a baby or like, all these things. And it's like that idea that like, well, we don't know how things are gonna shake out. We're terrible at predicting the future. But this is what we're planning at the moment. Yes, it's like, I wish there was a two word way to say that. But I don't have one yet. So sometimes I say that and they're like, what are you what are your whole thing is and I'm like, I know.

David Ames  19:51  
I find it charming. I think that's. So the book is primarily about rituals. So I'd like you to talk about Some of them that you described, but also, why are rituals important to human beings?

Sasha Sagan  20:05  
It's a great question. And it's so amazing because we're so all over the world and disparate cultures that had no contact with one another, we all decided we need some rituals, and a lot of them happen around the same time, same times of year solstices and equinoxes. And same times of life, verse coming of age death, you know, we all like these are really important. And we do them in really different ways. But and it's not every culture doesn't have exactly the same landmarks in terms of when when they but there's a lot of overlap. And I think it's really my mom always says, there's no refuge from change in the cosmos. Yeah. And I think that's really what it's about, we are on this planet, and the seasons change, and it gets cold and hot, or wet and dry, depending where you live. People appear, you know, out of other people's stomachs, and, and they grow up and they're kids, and then they're adults. And that's really weird. And then we go away. And we don't know where or what it is. And there's just so much to wrap our minds around that. We have to process all these changes. And I think the rituals, in the most basic sense, like a funeral, like, Well, why do we have that? Because we're like, Oh, my goodness, this person was just here. And now they're not here. What do we do? Yeah. And I think that, you know, no matter what the rituals are, we're like, Okay, this is the framework. This is what we've been doing for generations. This is how we handle this very difficult thing. Yeah. I mean, sometimes it's how we handle a really wonderful thing, like people getting married or something like that, you know. And I just think that it's, it's really important to us. And I think what happens is sometimes when people are not religious, or were religious, and then veer away from it, really, there's an urge to like, throw the baby out with the bathwater, right? But I, which is understandable, and I get it. But I think that we still need these things, even if we do them in a secular way. And that's what I'm really interested in is how, how we can do that. And sometimes how we can still honor our ancestors and what they did, or something you loved growing up. Without necessarily subscribing to the theology that it came from.

David Ames  22:36  
Definitely, I think that when a person goes through, particularly a faith transition, where they had faith in and then lose that faith, kind of the first thing that you see online is the much harder kind of debate culture or style of that loses all the wonder that loses all the awe and there's a trepidation for being a part of a group being apart. Being part of a community, in even the word ritual might be terrifying to some people. for that. I think I came through that and realize that, you know, it's a very natural explanation to say that human beings need rituals, and that every culture, as you have mentioned, throughout history and time, has had rituals for these life stages, and that we derive something from that we derive some meaning from that. And so on the other side of faith, or if you're secular from birth, you still need these moments, to mark time, as you say,

Sasha Sagan  23:35  
Yeah, and just I think it's like, in many cases, it's to like, increase joy. I mean, you know, when it's cold, and the days are really short. And the weather's really bad. You know, it's like, oh, well, we should make things really nice and like decorate them and make them be more light and have like delicious food and a party. Maybe that's like, seems so natural, and it's such a good call. Yes, that is a really like around the winter solstice is a really good time to try to cheer ourselves up with like, cookies and cookies and presents. Yeah, totally. Oh, yeah, definitely. Let's

David Ames  24:19  
do that some

Sasha Sagan  24:20  
more. Yeah. And I think that that kind of stuff. Once you peel back the specifics of the lore, or the mythology or the theology, you end up with the same throughlines and so much of them are rooted in nature. There are about astronomical Meteor illogical or biological changes, and that doesn't require belief.

David Ames  24:45  
One of my favorite different authors, Jennifer, Michael Hecht, and she talks about a graceful life philosophies, and I definitely feel like that is something that you are conveying here of just a joy in life. But one of the things I was struck By in your book is that you'll be in the description of just a very human event. And then the scientist and you will just jump through there one that just literally made me laugh out loud was you were describing, being in the same the same position around the sun, you know, in a year and then taking the scope out and saying, Yeah, but that sun is actually orbiting the center of the galaxy as well. So we're really not in the same place. And I just, I literally started laughing out loud. This is a scientist as well. So how do you blends that scientific knowledge that scientific exploration with kind of this graceful life philosophy,

Sasha Sagan  25:39  
I think it's like, the more we understand, I mean, if you get pleasure from like, learning, you know, the more we understand, and you know, it's always more amazing reality, when we just like really use the scrutiny of the scientific method, it is always more astonishing and more amusing than our than what we came up with, as human beings. And I think that that is really a source of joy. And think, wow, we couldn't possibly have imagined, you know, the scale of the Universe, or, you know, all these things that are so beautiful, or even like how the solar system works before we have the information to measure it, and all these other things that are so breathtaking. And that brings me a lot of joy. And I think that there's just something about the connectedness, the our desire to feel connected, and then realizing the thing we're connected to, you know, we're part of, it's in us we're in it is so much larger than, you know, 100 years ago, 1000 years ago, we imagined it to be and it's like, it kind of just puts a smile on my face this idea that, like, we're so bad at predictions. I mean, it's kind of like the god willing thing. But we have this system, where we can test things and try to figure them out. And we still know very little, but we're on the right track. And we will know a lot more than we used to. And it's like, there's just an endless number of, again, a sort of religious word revelations ahead of us, and we're gonna find out more and more, and, you know, we won't live to find out everything and but there's so much around the corner that will just take our breath away. And we live in a time where there's a lot of new information available, which is just so lucky. I mean, you know, if you're a really curious person who was interested in our place in the universe, and you lived, you know, in the year 1000, it would be like kind of a drag.

David Ames  27:49  
Very much. So yeah, I often wonder how useless I would have been at any other moment in history.

Sasha Sagan  27:58  
Right, where it's like, each of us is a both a product of our time. And we have these like anything's and but ya know, it's so true. It's like, another 1000 years, they'll say, Oh, my goodness, can you imagine if you lived in 2020? It would have been horrible, you know?

David Ames  28:18  
This question kept coming to me as I was reading it, and I want to pose it properly. There are times where I wondered, are there times in your life where you are reluctantly, a skeptic? Are there times where you wish there was something bigger?

Sasha Sagan  28:34  
Oh, that's interesting. Well, I don't feel that way. To me. The secular worldview is bigger. In my view, even though there is not a person like creature looking after us. I think it would be actually harder to try to understand why terrible things happen if there is a very good god who is taking care of everyone, then it is to be like, it is random and chaos. And the fact that anything ever works out is amazing. But, you know, like, that's sort of my do the way in which I am sometimes maybe not reluctant, but I feel that internal conflict is we all have these experiences, like really unlikely coincidences, where it's so hard not to be like, Wait Is race Raizy I write about that a little bit in the book happens all the time. I mean, little, like, cliche, is you think about someone and they call and like, of course when that happens, I'm like, holy

David Ames  29:47  
Yeah, but

Sasha Sagan  29:48  
I think and I have that like innate reaction of like, this is like a clue into the inner workings of everything. But when I really think it is So is that we are really good pattern recognizers, we love patterns. That's why you can understand the random sounds I'm making right now to be words and ideas. It's a huge advantage as far as our species, but we're so good at it that we see patterns where there aren't any. And it would be impossible. Like if you think about how many random thoughts you have in the course of a day, and how many people you run into, or call or get a text from, over the course of your life, it would be impossible that they wouldn't line up once in a while, right? But I still think it's amazing and worthy of like celebration on my big freakout when it does happen, because it's like, Well, someone does win the lottery, you know what I mean? Like, like, the chances are slim, but sometimes it lands and you whenever you get the jackpot or whatever, and you're like, Oh, amazing, you know,

David Ames  30:52  
statistically unlikely things happen all the time.

Sasha Sagan  30:56  
So, so cool, but I don't, even though they have moments where I'm like, you know, the Twilight Zone theme in my head is like, I still I still think that it totally statistical explanation is still like, fantastic.

David Ames  31:15  
Yeah, that's a great answer, though, that the scientific answers are the are the bigger perspective than magic?

Sasha Sagan  31:21  
I think so i That's the way I see it. And they're intrinsically beautiful to me, too. And I think there's like this idea that it's like, oh, this emptiness of space is like, so scary and negative. Whereas I still find it beautiful and comforting in a way that, that in all that we're here, I'm this little evolved perfectly to, like breathe the air and drink the water and feel the light of the star. I mean, that's, that's amazing.

David Ames  31:51  
Yeah, one of the ways that I tried to express this, this is back kind of back to the existential crisis. But that, you know, we learned the Copernican principle that we are not the center of the universe, we're not the center of the solar system that we have no special place in the cosmos. Right. And I would say the flip side of that is as, as far as we know, we are the only sentient creatures in this cosmos. And that makes us incredibly rare and incredibly precious. And the fact that we can communicate with each other, yeah, builds profound meaning and profound comfort. I just watched the movie Ad Astra. Oh, yeah. I don't know if you watch that. But

Sasha Sagan  32:30  
I haven't seen it. I have a toddler. So I don't get Yeah,

David Ames  32:33  
exactly. Sorry. Yeah.

Sasha Sagan  32:36  
Do you have a movie reference from before?

David Ames  32:41  
I feel yeah, I've got teenagers now. So I remember. Very quickly, I won't bore you with this. But the premise is the father has gone out looking for proof of, of extraterrestrial life. And he's obsessed with that to the exclusion of everything else, and that the son grows up and is also an astronaut and goes out to find him. And the son learns the lesson the father didn't, that it's humanity, that we are not alone. We have each other. Right. Anyway, it was just deeply profound. It was very, very slow movie I don't recommend everybody is going to love that movie. But anyway. But I couldn't I couldn't help but walk away. Like what a deeply humanist message.

Sasha Sagan  33:21  
Oh, wow. Yeah.

David Ames  33:24  
So your book from literally the introduction? I think I tweeted this right after I read it. The first tear was shed, you know, in the introduction.

Sasha Sagan  33:34  
Slash sorry.

David Ames  33:35  
Yeah, exactly. And I mean, that is a very high compliment that there's so much pathos, there's so much of yourself vulnerability in the book is deeply profound. Just very quickly, I lost my father when I was three or four, I don't really have a lot of I don't like to have a lot of conscious memories of him. I'm so sorry. Thank you. And then I lost my mother in 2015, shortly after my deconversion, so a lot of Oh, wow, a lot of grief. You know, right, as I was also experiencing the loss of so I, you know, and I think I've spent a lot of time processing that that's not a raw emotion. I'm not trying to elicit anything here.

Sasha Sagan  34:22  
I feel for you. And I'm that's really hard. And it's complicated, I'm sure. Yes. Yeah.

David Ames  34:28  
It's very complicated. But so again, thank you for the book and for the rawness of the grief that comes out on on the pages. And I think one of the topics that I'm most interested in is this idea of how do we grieve in a secular way? Right. I think you mentioned when people come up to you and they don't realize that your father has passed away. And they'll say, Hey, tell them how much his work meant to me. Yeah, you have to be the bearer of bad news. It's like, like, oh, just crushed my heart. Like I couldn't believe that. What You must have to go through. So one of my first questions is having so much of your father be a part of the culture and including things like on audiobook. And early your mom and dad's voice on Voyager that's just left. I mean, it's inescapable Is that does that make that grieving process harder? Or easier?

Sasha Sagan  35:21  
Oh, no, it makes it easier. I mean, I'm so lucky. First of all, because of, and I write about this a little bit, because of the nature of my dad's work. I have like all this footage of him talking in his voice and like audio book on like, his Cosmos, but also, like him on The Tonight Show, and like, all this stuff. And still, I mean, there's like video of him I've never seen that I know is still out there that I can like, look forward to 23 years after his death, so that I feel like so lucky. And that especially because, I mean, now everybody has video of everybody in their family, you know, whatever, opening presents, or whatever. But like, in 1996, it wasn't like that. And just because of the nature of his work, I have this, which is so lucky, and the love that people still feel for him and like, you know, once in a while, like the flip side of the, oh, tell him I love his work. And I have to be like, Oh, actually, he's not here anymore. And it's like, so awkward, partly because people are just generally so uncomfortable with death that like it's like, you know, we don't know how to talk about it. We don't especially and not in a secular way we don't know how to. We don't know what the right thing to say is there's all of that those experiences are really hard. But what I get much more often, which is the flip side is people saying, I just discovered him four years ago, and I've read 10 books, or I was born after he died. And I love him. He's my favorite writer, or you know, that kind of stuff where I'm like, wow, this really is, in a secular way. It's an extension, you know, he lives on a little longer in this non literal way. And I'm so grateful for that. And that makes it so much easier. And like, I feel like, what's really hard about grieving is being alone, um, you know, and isolated. And when I think other people miss him, too. And they still think about him and read his work and talk about him. I'm like, Well, that is extremely comforting. That's what really like, he honestly just like, helps me enormously so. So I feel like the majority of my experiences to do with him and his work and his legacy are extremely positive. But then once in a while, there's ones where I'm like, Oh, this is excruciating. But that's okay, too.

David Ames  37:50  
Well, I again, one of the more touching moments in the in the book is you're describing him apologizing to you near the end, and that he understood what you couldn't at the moment that this would be a life defining moment for you that everything would be affected by it.

Sasha Sagan  38:08  
Yeah, yeah. And I was 14, and I just didn't understand. At the same time, I'm like, What does anyone on Earth, like if I was, you know, 50? What I understand what I mean, like, we don't get it, and it's really hard, but like, I just didn't understand that this would be, in many ways, the defining event in my life. And that he, he understood that, that this would be a lot harder than I think I understood at that time, or for many years afterwards. And it was so but it was it may it was like the kind of the end he was very ill obviously. And so it was like the kind of thing that like made no sense, right? Of course, as the years went on, it became very clear why it was a really loving, thoughtful, true thing to say. And it's like a, almost like a riddle. You know, it's something that takes a long time to unravel to really understand, but it was really loving. And it was really, I mean, it's I still feel love from the last, you know, days and hours, even though more than two decades has gone by.

David Ames  39:25  
Well, that's short, an incredible amount of wisdom on his part. Yeah, there's no one will doubt or two have that kind of foresight to pass that along to you. Yeah. The other thing I think is beautifully told in the book is this idea of that those that we have lost live on in our memories. You refer back to a culture that has a distinction between ancestors and the living dead, that they live on in our memory and you quote your mom is saying she recognized that there's there's almost a second death When the last person who knew you dies, yeah. Can you talk about that? Just

Sasha Sagan  40:05  
yeah, I think about that a lot in the book I talked about someone we knew had a toddler. And they came by the house. They had, you know, my dad had met the toddler many times. And then they came by the house at some point in the months after my dad died. And and when they left me, this little boy was the youngest person, I think my dad, you know, knew, right. And my mom said, after they left, my mom said, you know, it's like, you win you, Oh, will you die again, when the last person knew you dies. And there is something about that there's, it makes me think of there's this. There's this record, somebody heard Abraham Lincoln give a speech, and then ran home and phonetically wrote down how he spoke, like, what his syntax and intonation was. And it was like, of course, this is so changed by technology now, like I was saying about, like having, you know, video of your friends now. And it's like, this idea that like, well, you know, now everybody who ever heard Abraham Lincoln speak is gone, too. And it's like, that's another way in which were done. And some people very, very small handful of people, you know, if your profile is on a coin, or there is a statue to you, or, you know, the most smallest, smallest percentage of people who ever lived, or we just know their name, even if we don't know really anything about them, the century when they lived the part of the world. But other than that, we go away. And that is something that, you know, there's two approaches to that, or three, maybe one is to deny it, you know, and if you say, Okay, well, that's not your belief system. If you believe that we don't go away, we just go somewhere else. And we continue on. Okay, that's one approach. Another approach is to sort of try to fight it with like, you know, I don't know, like cryogenically freezing, like, you know, all the things that we come up with to deny that in another way, and that's okay, too, you know, but the third way is to say, Okay, well, that's how this works. And we'll be gone at some point. And even if we figure out the, you know, whatever technology, you know, the sun's gonna burn out and 5 billion years, the Earth is, you know, maybe we can emigrate to some other planet, maybe. But things that we hold dear and the world, literally and figuratively that we exist, and now is not forever. And so, I think there's really something valuable. The third way way I would approach it is to face that and say, Okay, that's real. But we're here right now. And so let's do what we can to make the world better to find joy, to experience, love, give love, all these things that will make it so that when the time does come, it'll not feel as bad. I think.

David Ames  43:19  
I've described kind of a parallel concept of giving up the idea of the soul. Where there's this psychological need to believe that we go on, I think, as well to believe that our loved ones

Sasha Sagan  43:36  
Yes, I mean, more. So almost. Yeah, almost more so. Yeah, yeah.

David Ames  43:42  
Yeah. And you know, and I would love to believe that I would get to see my mom and my, well, yeah, like, I'd love to be able to believe that. But I recognize that, you know, having again, for me personally haven't gone through that transition. That part of the reason that was so difficult was coming to grips with the finiteness of of life that Yeah. On the other side of it now, and I'm not this is not original in any way. But the idea that it is finite gives everything poignance there's Yeah, every moment with my my family, my loved ones, my daughters, my wife, friends is, is valuable, precisely because it is rare and fleeting.

Sasha Sagan  44:24  
Absolutely, absolutely. If we lived forever, and there was no urgency to anything, it would be, first of all, it would be a totally different existence, people would operate in a totally different way. And there would be nothing unique or valuable or special about each moment. There's no beginning and no end. And I think that it's really easy to see that as a really painful thing, but I think it's also the source of all the positive things,

David Ames  44:55  
right. And then just lastly, a concept that you hint at in That is just being lucky to have lived at all. You just I think you say we were we, you know we existed. That fact that we are alive today is its own profound miracle.

Sasha Sagan  45:13  
Yeah. And I think that that's like a lot of what at the beginning of the book is about is like an all the different things that had to happen for you to be alive right now. And all your different ancestors who had to cross paths, and all this unbelievable plagues and invasions and wars that somebody had to survive, to get to the point where right now in the present, your you know, listening to this podcast, you know, is really astonishing. And I think that maybe there would be some other version of each of us, but we would have different ancestors with different combinations of qualities and idiosyncrasies and allergies, all sorts of other things. And I think the idea that, like you being exactly you at this moment happened, like if we can find a way to celebrate that. And I think the way that we find it the most is when we fall in love, because then you're like, wow, you're you and you're so amazing. And you have all these qualities that are so wonderful. And it's like that we sort of can glean it when it's an another person or when you have a new baby, and you're like, Oh, my goodness, you're this. Oh, I see my great uncle's funny expression. And like all these things, yeah. And so we get it like at the best moments of our lives, we get these little glimpses into that. And I think if we can find a way to to extend that into other parts of our lives, I think it would be really worthwhile.

David Ames  46:48  
Absolutely. Yeah, that's beautiful. I'm sorry. I said Lastly, and really, I've got one another. One more, one more question. Again, on this on this side of faith, or those of us who were believers, church or synagogue or provides this community this built in Yes, community. I really love the story you tell you tell about your your girlfriend's getting together. Yeah, regular basis to talk about how you have built community in your life.

Sasha Sagan  47:15  
Yes, I definitely. I mean, I strongly feel that the hardest part about being secular for me is that you have to like really put an effort to congregate, and I'm very social. And I like being in group situations. And it's just if I was really devout, I would have that in my life and all these different ways built in. And I because I'm not I have to make it. So one of the things that I did, sort of second half of the years, I lived in New York, I lived in New York for a long time, we moved to London for two years, and then came back and all of a sudden, I realized I miss my girlfriends so much. And that like seeing them one or two at a time was not enough. And I that I had all these interesting, amazing women who they would like each other it wasn't you know, and that together, we could really sort of form this like little tribe. And so it wasn't anything. I mean, it's totally doable. You can try this at home, just once a month, we had a dinner, we picked a restaurant, and I would send out an email. And sometimes it would be five or six of us. And sometimes it would be 12 or 13 of us. And the restaurant was extremely accommodating when we were constantly running away and being really loud, and all these things. So that was good. And we would once a month have like dinner and cocktails and talk and what was so for me rewarding was all these other friendships bloomed between women who, you know, someone I grew up with, or someone I went with, to college with, or someone you know, had worked with. And then after a lot of people started to move away from New York, which just happens, you know, and then and then I moved to Boston, and these friendships went on and all these different cities and people started doing ladies don't we call it the ladies dining society in other places. And even though I wasn't doing it anymore, it carried on and I that is something that I feel really grateful for. And I think there's something there is a real like you see it, there is a need in society for this kind of thing. And you see it as like there's, I mean, these things could be co ed or for men or whatever show seemed like these women's workspaces popping up in different cities. And you see like these will, you know, different groups where you're like, people want kind of a home base and like something in their life that's regular and steady and feeds them intellectually, emotionally in some way. Literally, dinner party. And I think that a lot of people crave that and I think if you're secular you know sometimes it's a little bit more of a drag and you got to put it together yourself, but I think it's worth it.

David Ames  49:59  
You I think that the lesson from that chapter in particular is just being intentional about building friendships. And yeah, maybe setting a time and setting a place and making that happen. So yeah, in effect to ritualizing.

Sasha Sagan  50:14  
And having a group to go through the ups and downs with

David Ames  50:18  
absolutely, yeah, somebody there just to hear the good times and the bad. Yeah, exactly. Well, if it's not obvious, I love the book. So much the book is, for small creatures, such as we are rituals for finding meaning in our unlikely world. And the author is Sasha Sagan, Sacha, how can people get in touch with you? How can they find your book?

Sasha Sagan  50:40  
Oh, it's sold wherever, wherever you get your books, you can find it. And I'm on Instagram and Twitter at Sasha Sagan. My website is Sasha sagan.com. And you can email me there. Tell me what you think I'd love to hear from you.

David Ames  50:56  
Fantastic. Thank you so much for your time and.

Final thoughts on the episode? Wow. All I can say is again, it was a joy to speak with Sasha. I find it wonderfully fulfilling to talk to another person who has the same sense of gratitude, awe and wonder at the world, while also holding purely naturalistic and scientific ideas about the world. And she so beautifully tells those both in the book and in this episode, about how her parents pass those things along to her. And now she's passing them along to us. I loved her answer when I asked about whether she was a reluctant skeptic. And she pointed out that the scientific answers tend to be bigger and more awe inspiring than any magical or theistic answers ever could be. That was a profound answer. I think in my interview, when we discussed her father, Carl Sagan, I often focused on the grief, I want to highlight here as well, the joy that comes across in Sasha's book, and in the podcast episode. Clearly, he has had a tremendous impact on her and the impact on the world continues to reverberate in her life. I just really appreciate Sasha, his willingness to share both the grief and her joy in her relationship with her father. I still can't get over the quote that the book title comes from, for small creatures such as we, the vastness is only bearable through love. And it turns out that it was Andrew Yang, who wrote that particular line that encapsulates so much of secular grace. And another theme that Sasha and I hit in the episode of she quotes her mom is saying there is no refuge from change in the cosmos. And Sasha talks about having to face the reality that everything will cease, including the sun burning out and the heat death of the universe. But we're here now. And let's do what we can to make the world a better place that to encapsulates secular grace. I want to thank Sasha for coming on the program for giving me her time and for sharing with us, her book and her insights and her graceful life philosophies. I will have links in the show notes for finding her online on Twitter and as well as links for her book, I highly encourage you to go out and get the book and read it. As the chaos and randomness of the cosmos would have it. Sacha also did an interview with Bart Campolo on the humanized me podcast. And I think it's a great discussion. And I highly encourage you to go and listen to that as well, especially if you can't get enough of Sasha Sagan. Are you still here? Oh, good. I've got a couple more announcements for you. One is that I have recently done an episode of the relationship podcast from long distance to marriage with Andrea and rich. You might ask why would I do that episode while they were doing a series on secular relationships or inter faith relationships, I went on with my friend Alice Gretchen from dare to doubt, Alice from the perspective of being very choosy about the partners that she chooses and what their faith positions might be in me from the perspective of being in a relationship with my wife, who is a believer, and D converting and middle of marriage, and trying to focus on the love that we have for one another and our shared set of values. Anyway, I highly recommend that you check out from long distance to marriage in the next week or so. I think that was a fascinating conversation. And then the second thing I wanted to bring up is that I occasionally do a call or a Hangout with people who are not interested in publicizing their story, but they need to tell it to somebody. And I generally will do a 15 or 30 minute call with people just to let them tell me their deconversion stories. And a common theme that I hear from them often is, what can I do? How can I give back? I just wanted to highlight that you can do many things, you can start a blog, you can start your own podcast, you can find groups with meetup.com. You can start your own book club, any secular activity of any kind that build some community is a great way to go. But I'm gonna highlight one more thing. I haven't pushed it very often. But I need to reiterate again, how much better I think this podcast could be if I had a bit more community support. So this is a call out to you if you have a talent in any area, graphic design, audio engineering, marketing, social media expertise, website, design, anything that could help make this podcast better, help more people. I'm gonna just put out the call to the community. If you're interested, please get in touch with me. Send me an email at graceful atheist@gmail.com I'm gonna slightly alter my typical sign off and say my name is David, and I am trying to be the graceful atheist. Please join me and be graceful in your lives. It's time for some footnotes. The song has a track called waves by mkhaya beats, please check out her music links will be in the show notes. If you'd like to help support the podcast, here are the ways you can go about that. First help promote it. Podcast audience grows it by word of mouth. If you found it useful or just entertaining, please pass it on to your friends and family. post about it on social media so that others can find it. Please rate and review the podcast wherever you get your podcasts. This will help raise the visibility of our show. Join me on the podcast. Tell your story. Have you gone through a faith transition? You want to tell that to the world? Let me know and let's have you on? Do you know someone who needs to tell their story? Let them know. Do you have criticisms about atheism or humanism, but you're willing to have an honesty contest with me? Come on the show. If you have a book or a blog that you want to promote, I'd like to hear from you. Also, you can contribute technical support. If you are good at graphic design, sound engineering or marketing? Please let me know and I'll let you know how you can participate. And finally financial support. There will be a link on the show notes to allow contributions which would help defray the cost of producing the show. If you want to get in touch with me you can google graceful atheist where you can send email to graceful atheist@gmail.com You can tweet at me at graceful atheist or you can just check out my website at graceful atheists.wordpress.com Get in touch and let me know if you appreciate the podcast. Well this has been the graceful atheist podcast My name is David and I am trying to be the graceful atheists. Grab somebody you love and tell them how much they mean to you.

This has been the graceful atheist podcast

Transcribed by https://otter.ai

Jennifer Michael Hecht: Doubt A History

Atheism, Authors, Book Review, Deconversion, Humanism, Naturalism, Philosophy, Podcast, Secular Grace
Jennifer Michael Hecht: Doubt A History
Click to play episode on anchor.fm

My guest today is Jennifer Michael Hecht. Jennifer is a poet, an author, an award winning academic and an intellectual historian. She has written numerous books from a secular perspective. I asked Jennifer to come on the show to discuss her book Doubt: A History and its profound effect on me post-deconversion. She is one of my intellectual heroes.

It is hard to express how much this book has influenced other secular writers and thinkers. This book has strongly influenced my other two favorite books Greg Epstein’s Good Without God and Katherine Ozment’s Grace Without God. Both of which quote Doubt throughout.

Jennifer proved to be as profound a thinker as her reputation makes her out to be. It was my privilege to attempt to keep up with her in this interview.

I am indebted to Jennifer for coining the term “graceful life philosophy.” My concept of Secular Grace is an attempt to live a graceful life philosophy.

Great believers and great doubters seem like opposites, but they are more similar to each other than to the mass of relatively disinterested or acquiescent men and women. This is because they are both awake to the fact that we live between two divergent realities: On one side, there is a world in our heads— and in our lives, so long as we are not contradicted by death and disaster— and that is a world of reason and plans, love, and purpose. On the other side, there is the world beyond our human life—an equally real world in which there is no sign of caring or value, planning or judgment, love, or joy. We live in a meaning-rupture because we are human and the universe is not.

Jennifer Michael Hecht

Links:

Jennifer Michael Hecht’s website:
http://www.jennifermichaelhecht.com/
http://www.jennifermichaelhecht.com/doubt

Books:

Review:

My review of Doubt: A History

Recommendation:

My story on the Deconversion Therapy Podcast
https://deconversiontherapypodcast.com/2019/05/09/15-remembering-the-humor-of-rachel-held-evans/

Attribution:

“Waves” track written and produced by Makaih Beats
http://freemusicarchive.org/music/Makaih_Beats

Attribution-NonCommercial-ShareAlike
https://creativecommons.org/licenses/by-nc-sa/3.0/us/

Support the podcast
Patreon https://www.patreon.com/gracefulatheist
Paypal: paypal.me/gracefulatheist

Transcript

NOTE: This transcript is AI produced and likely has many mistakes. It is provided as rough guide to the audio conversation.

David Ames  0:11  
This is the graceful atheist podcast Welcome welcome. Welcome to the graceful atheist podcast. My name is David and I am trying to be the graceful atheist. If you've ever thought to yourself, I really want to hear David be less graceful and more mean and catty. Well then I have a podcast recommendation other than my own. I'd like to recommend the deconversion therapy podcast the hosts Karen and Bonnie ticket comedic look at the deconversion process and in particular the silliness of evangelical life. They're often read listener submitted stories and so I submitted a story from my experience as a youth pastor back in the 90s. If you want to hear my story about attempting to be a hip, young, long haired youth pastor in the 90s, check out the May 9 episode of The deconversion therapy podcast on today's show. My guest today is one of my intellectual heroes. One of the great things about doing this podcast is getting to interview people whose work has had a profound impact on my thinking, and deconversion. My guest, Jennifer Michael Hecht is a poet, a historian and a commentator, and author of numerous books. And she literally wrote the book on doubt. She's also an award winning academic, she wrote the end of the soul scientific modernity, atheism and anthropology. Her current book is called stay a history of suicide and the arguments against it. It's a secular argument against suicide. But I asked Jennifer to be on the podcast to talk about her 2004 book doubt, a history and its profound impact on my thinking, post deconversion. There are three books that have had a major impact on my thinking. Catherine cosmonauts Grace without God, Greg Epstein's good without God. And Jennifer Michael Hecht's doubt a history. All three of these books have been important for different reasons. Jennifer's doubt a history really helped me understand the intellectual history that we inherit as secular people. I highly recommend this book for anyone who is going through either deconstruction or deconversion to help ground yourself in the history of others who have doubted before you. It is amazingly comforting to realize that not only are my doubts not particularly original for today, my doubts are not particularly original for 2500 years ago, and that is the kind of context that a book like doubt a history can give you. As you will hear Jennifer and I talk about how old these questions are and that humanity has been wrestling with the concept of doubt and belief. For most of our history. The book is a crash course in philosophy, ethics and religious thought. It encompasses multiple millennia, and circumnavigates the globe, including cultures from around the world. What could be a dry and potentially boring subject I found riveting. Page after page I came face to face with my own ignorance and the wisdom of humanity. Over the centuries. Jennifer has written a book that contextualizes the modern moment of secularization in the West. And for that she is my intellectual hero. And now I give you Jennifer Michael Hecht.

Jennifer Michael Hecht, welcome to the graceful atheist podcast.

Jennifer Michael Hecht  3:58  
Thanks so much. Glad to be here.

David Ames  4:00  
Jennifer, you're a poet, you're an author, you have a PhD in History of Science, you're called an intellectual historian. And you've literally written the book on doubt. I want to just give a quick moment for you to talk about some of your current work I understand your previous book was called stay history of suicide and a secular argument against it. And that you're working on a current book now, the wonder paradox, a guide to using poetry to find meaning in folk ah, and rest in some clarity of mind.

Jennifer Michael Hecht  4:33  
Yeah, we're still working on the subtitle on that one. But yeah, paradox is what I'm working on now. And, and yeah, the The truth is that the books are very different, but in a lot of ways they do all cohere around the question of how people live it outside of religion, or having moved on from it or not. having, you know, come into their own in a culture that isn't, that doesn't find it as their focal point. And there's all different ways that people have structured meaning the, the modern sense that, that without religion, you don't have a lot of these things is very temporally local. It's a very, it's a very momentary and historically specific experience. And so when I start looking outside the present moment, to see how people deal with certain kinds of things that we associate with religion, I always find a wealth of, of ideas and lives lived generations lived under different conceptions of, of all these types of religious ideas. So the Wonder paradox right now is, is a direct response with poetry, seeing how how ritual and wise words that sound good and feel good and that you've returned to have influenced people's lives outside of religion within religion, but without belief with religion with belief, but without all sorts of other kinds of configurations. And as you said, the the anti-suicide book stay was really an investigation into how people who weren't going to just answer that question with God says know, how they respond to what it could mean to to each other and to ourselves to to ask questions about whether it was morally straightforward. Whether or not you could take your own life.

David Ames  6:44  
Right. Right. I think that's an important book for our time as the as we see a movement of secularization. Yeah. And suicide is always an ever present danger. So yeah, I terrible podcast hosts, I have not yet written those. That book, I plan to read it very shortly. You've graciously come on the podcast to talk about a book that you wrote in, it's 2003. Right? It's a long, long time back. I appreciate you taking that time. One of the selfish goals of the podcast for me is to just become a little less ignorant. And just to TSF, a little bit, I've read your book, doubt a history a couple of years after my deconversion. And I just found it so profoundly important. And mainly because of my own ignorance. I came from an evangelical background where my ignorance of history and in particular, secular history, philosophy, philosophical history, was just profound. And on top of that, to make matters worse, there's this sense of hubris like, you know, well, I probably I understand these things already. And then even going through the deconversion process, oh, I have these original experiences, it must just be me. And reading through the book was not only recognizing my ideas are not particularly original for today, they are not particularly original for 2500 years ago. And I find like this is just a really useful thing for people to to be grounded in to recognize our place in history. Before we jump into some of the specifics of the book, would you like to tell us about your particular spiritual or faith journey? Where are you at? Where did where was your background growing up?

Jennifer Michael Hecht  8:37  
My background growing up was a, I was raised, you know, Jewish household we were practicing. But what's called conservative Judaism at the time, all the names have sort of shifted a little bit, but my dad's a physicist, and so he didn't believe, but also came from the same world of Brooklyn, Jews, second generation. And so third generation in some cases. And so, I grew up on Long Island and in around New York City, so I do a lot of Catholic kids, and I suppose more than you would in the middle of the country. But yeah, for me, the my personal history of secularism, so I decided that that is I came to my own understanding that there is no god or anything supernatural at about age 12. I mean, I know I was age 12. And it did hurt at first. But, but not for that long. It really was literature though. It took me a while to realize that's what it was but this beautiful quote, by Rainer Maria Rilke saying, to live the questions. Mm. like that, we can't come to the answers that even if the answers were handed to you now, you couldn't, you couldn't really know them not only couldn't really know that you couldn't know them at all, he compares them to to, you know, wisdom in a language in a book in a language you don't understand. And the book is worth something, but you really can't understand it yet. And to me, at 12, it was a revelation that, that you could live the questions that you could, that you didn't have to believe, now that there were no answers, because what you thought of as the source of answers previously, no longer holds, holds good. The idea that wisdom is indeed something that you have to work through both in living and through a long process of learning. That was very emancipatory, for me that that meant that whatever I couldn't figure out now was not a closed door. On the other hand, I? Well, I was gonna say that I've had a pretty solid sense of what I thought in terms of believability, the notion that there that I could conduct my metaphysical investigations the same way I conduct my life investigation, so no evidence, really no reason to tolerate the proposition. Right. Right. And, and that worked, okay. But, again, one grows and one learns. So Buddhism became something that was very fascinating to me to figure out, to what extent millions upon millions of people across, you know, 10s, of hundreds of generations were living without supernatural ideas. And what what you find is that it's a little divided. So there's Theravada Buddhism, where you really do strict, strictly state without supernaturalism Mahayana Buddhism, which, as I explained in doubt, they come to the idea that you could believe in the weird and absurd and unprovable through a kind of rational progression, about what you can't know. And when rationalism gets to its edges, where it breaks down a little bit, there are paradoxical problems with being a human being trying to understand the world. Right? Not problems anyone can get anywhere past. And so some, some of the, the Buddhist world also goes into this world of irrationalism, on the good faith of so the world's irrational. But yeah, again, also looking, looking into Confucianism, how much how much of the non supernatural, non theistic religion that is essentially set out there was influenced by local customs and religions that were superstitious, right. And what I found was a tremendous amount of people all over the place throughout all different periods of times, specifically banishing the supernatural, and saying, well, then what do we make of life without it? So for me, I processed through taking on certain amounts of all these different religions to the point where I am now, I have a great deal of respect for all of them, and also a great deal of concern about how much how much everyone who talks about these different religions, is promoting their own point of view. And so we have to be, we can't say that they really are atheistic, because atheism as we understand it now, is very historically specific to this moment. I rambled a bit, but I personally came from a position until 12. I believed to some degree, then I stopped and was a pretty standard kind of atheist very scientistic. Until Yeah, I guess at Columbia, doing my PhD in history and reading about different cultures, atheists, cultures, in history, and finding out just beginning to get the sense that there was more to be understood there and coming to understand that instead of scientism, I really find more truth in what I'll call poetic realism, right? A commitment to realism, but with an understanding that there's more truth in some of the connections we glean through beauty and feeling and surmise. And so that lands me in a rather odd place.

David Ames  15:00  
Well, I think I can identify, I think one of the things that I tried to talk about on this show is that we are human beings and not Vulcans. And one aspect of the modern version of atheism is kind of a pure rationality, that kind of tries to ignore the three dimensionality of human beings. We are emotional, we are whatever you want to term spiritual, for lack of a better term, right? We have, we have these feelings, these things are important. And so I was familiar with your concept of, of poetic atheism. And I think that's a really good way of putting it. So

Jennifer Michael Hecht  15:36  
yeah, I've sort of moved to calling as to saying poetic realism. In the same breath, I think quite a gazhams. Important still, because I personally think it's important in this moment in America. And it started with Bush, I remember telling interviewer as well, I wanted to, I wanted to use very neutral words, so as to not stop conversation before it started, right. But but as the evangelical started rising up, I started to feel like well, if I'm appreciating other people coming out and saying the word atheist, then I'm going to do it too. And I still have no problem with it whatsoever. And I also think it's important that I keep saying it, but it is. It's just a word that is first of all negative as so many of our words are, and also hung up on Abrahamic theism. The idea of one God, the the Judeo Christian education that everyone in the West receives tilts towards the notion that monotheism and theism itself is a very ordinary aspect, a very ordinary way for human thought to go and it isn't, it just isn't the way they argued it without the evidence was to say that everyone else was primitive, and they were headed there. Right. And that is patently absurd now. But it's what a lot of our whole subconscious notion of what standard normal human religion is. So saying you're an atheist is ignore is sort of separating yourself from all these people who didn't believe in God without having ever heard of them without having ever entertained the notion of an afterlife. And so, realism is a terrifically complicated word you, right, everyone thinks they're being realistic. But still, I felt that it was it was intelligible enough. So I tend to use them both both phrases, that I'm a poetic realist come up poetic atheists to make the point of the atheism but also to, to open it up and ask, well, you know, in what traditions this all falls in?

David Ames  17:57  
Yes, I again, relate a lot to that I could very easily use the moniker graceful humanists, but I keep graceful atheists, because I think it's important to be out and allow to help others to come to that as well. But my focus is very much about humanism, and how do we connect with one another and live life? Well. I do want to circle back really quickly. The title of the book is doubt a history and not necessarily atheism history. I understand that it's somewhat of a historical accident. But I find that it's a a serendipitous one, I believe that the word doubt is so evocative. And, you know, doubt leads to questioning and questioning leads us maybe in circles, but eventually to some truth. evokes, in me the idea of somebody who has skin in the game, the doubt or cares about? Yeah. Tell me about your conception of doubt. And what led you to want to research it?

Jennifer Michael Hecht  18:56  
Yeah, exactly. You reminded me that in the Introduction to Data, I say the the, the strong believer in the strong atheist in a way have more in common than the great mass of people who don't think about these rights. Yeah, who are sort of hypnotized by, by life enough, my daily life enough to and the concerns that you see in daily life and television and commercials that, that world, that world, you know, it would be hard to argue against it if it went on forever, and it was always happy. But it doesn't tend to serve people that well. And even if it does, it ends and it ends for other people in your life before it ends for you. That is if you try to ignore the situation we're in, it will come crashing in and the if you're not familiar with it, it will destroy you. So we have always known or from the beginning of human records that that we try to prepare ourselves a little bit with by remembering the pain that how happened in the past. And by putting it into some kind of conceptual structure. Yeah, everybody. It doesn't last very long periods of history where people aren't trying to figure out the best way to live, we are living in a very strange, multifocal moment and and that really just means we have to do that extra little bit of work of looking for the material that will save us. In some periods in time, it's handed to you in a little bit more of a coherent way, even at the worst. But we're in a very, very complicated moment, because we've just human beings from different local contained groups have never been able to speak to each other the way they can't today. And so we're all overwhelmed with choice.

David Ames  20:53  
It's an information dealers, and half of the problem with the internet is not necessarily finding something to learn, but rather to figure out which things are true. Right filtering processes, the new chat, the modern challenge, that's also

Jennifer Michael Hecht  21:11  
you know, that depth of knowledge. So, as you were saying before, the notion that look, I, I can see the world, I'm smart, I talk to people every day who seem like they know less than I do. So I probably have a pretty good handle on this. And then to, yeah, what's located in doubt, and of course, there's a million things I left out of that giant. To see that. If you look for this stuff through history, you will be surprised at every turn. I already had a PhD in history, I had been teaching Western Civ and world history and then history of medicine for years already, when I started to write down, I thought I knew the story. I thought I had picked up as I went along, reading all sorts of history, little stories of atheists and religious doubters, everywhere I looked. Yeah. And yet, when I looked at any overall survey of history, or even of any period, or place, the atheists were gone. And people were still there, but they were being celebrated for other things they did. And if you were only an atheist, you only showed up if if, you know, if you if the big movement came up against you. So they were there, they were still the names were still in the books. But to a remarkable degree. Only when I looked up real close, when some historian had looked closely at a little period, they didn't find it. They didn't leave out the atheist. So I knew about them. I also thought of certain periods of time in certain places as being totally, totally encompassed by religion. But I thought I would just sort of put a sign Here Be Dragons and and we go back to you know, the civilized places where there was culture and sophistication. So like I said, I was already a historian, I had already co authored a Western Civ textbook I, and I thought I had the material. When I brought up the proposal, I had the material laid out. But when I went and did the research, the wealth of personalities and ideas and different takes on things, ideas that seemed like they had to be modern, that showed up in medieval Spain that showed up in Syria, I mean, that, that real color, real flavor, really understanding the ways that different people process these, these ideas about life that are in religion and outside religion. I mean, it certainly blew my mind to the point where I saw that I wasn't writing a story that was a minor story within the larger story of history. I was rather, again, a metaphor I use in in the preface to the book or the introduction. That was it was like looking at a map upside down. It was the same story I learned, but celebrating the times of confusion, which are actually times when people are asking questions and people are suggesting different answers. And people are tolerating the possibility of several answers without a desperate need to pick one and march with it. Those incredibly sophisticated, complex, distressing periods, they tend to make us feel a little ill at ease when we live in them, which makes us write literature which means we have we have the record. And so there, there was just a tremendous The amount of stuff that even as a historian who cared about these things, until I did the research, and really looked up close, I didn't know and was quite astounded, and quite, in some ways you feel better, because you see, you don't have to make all these points there in the world. Right? Like, you're not alone, even if you're alone when you're in a football stadium, and no one else agrees with you. There's millions of people who do agree with you, right? That's a good feeling. A bad feeling is to realize that coming up with some of these answers doesn't save the world. They come out, they help, they can make a wonderful period of time, but there are opposing forces. In in each of us even of just fear and weariness, and, and despair, which can, can put you in other places. But the, the hard part also Well, one thing was I realized by the end of the book, that the reason that we didn't know these stories, as well as we should have was partially the Cold War. It took me a while to really see this, I really had to do some research, some of which, you know, just sort of the highlights ended up in the book, but to really come to understand that in this country, in the United States, during the Cold War, it's in the 50s in response to this fresh, godless, calm animosity with the USSR. That yeah, that not just communism, but atheism because because they were associated with each other became a taboo because it was downright treasonous. The same way Catholicism is treasonous in a in a, you know, during the the age of religious wars, when a country turns Protestant, these kinds of existential belief systems. And so all these books that used to be on the shelves everywhere, came off the shelves. It's remarkable of the extent to which the history of atheism gets shut down in the 50s. And, yeah, there was research I did for a while on, on what I was calling the lightbulb years saying that the first half of the 20th century in the United States was the single greatest period of atheism, including today, that is, before the Cold War, we still haven't gotten back to that level of, of, of certain kinds of freedom. So that, you know, Edison says, you know, in in the, you know, the teens, I think it's 1913, says two New York Times on the front page of the times they asked him about, about the afterlife. And he says, No, of course not. I'm a person of proof and science and mechanism, proof that, of course, there's no afterlife. They'd asked him because William James, up at Harvard had said that just in case, he will try to contact people in case he was so curious about the afterlife. So he had died. And you know, when is your new him said they were contacted. So they went around. And now I don't think somebody who was primarily a maker, the way Edison was, would feel quite as comfortable saying that to the New York Times as in the teens, I'm just saying, even out we can look back and say, Wow, there were many famous men and women famous for other things not famous for their atheism, who were publicly avowed atheists. You know, Sam Barnhart, you know, like, actresses just coming out early part of the 20th century. So, so that was a one of the big parts of realizing the differences with doubt.

David Ames  28:56  
Yeah. And again, I think one of the things that just strikes me about particularly looking at a overview the way you do in the book, I'm just seeing various cultures and various times in history, where we've been wrestling with this as humanity from the beginning, these are old questions. And I think he said something very insightful. Near the beginning about even if we hand you the answers, it's almost like we each individually as a society have to go through that process of asking those questions. Even though again, in history, these questions have been grappled with already.

Jennifer Michael Hecht  29:35  
Right? And, and we will always have to, which is kind of the wonderful, terrible thing about being human art is not going to get old. Because we're because it's, it's not just that each individual has to go through the story on their own, but that each individual is responding to a new world in a way If they're the culture that's around them, and where they are, in their moment of history makes all the words they're using special.

David Ames  30:10  
I mean, right? The context matters.

Jennifer Michael Hecht  30:12  
It matters so much. And I think we forget that if, if, if you want went to read Newton right now, you'd be way better off trying to read a book written in this century, about Newton, then reading Newton. And one of the reasons for that is that he's, it's long enough go of course, Principia, a Roman Latin, but, but is the last great work written in Latin in that way. But but the the point is, even John Locke, you know, get closer up to the moment, the words don't mean the same thing. So if you just pick a paragraph and read it, right, you know, 911 people were posting this poem by Whitman, called the firemen, because they were so grateful to the firemen. I'm a New Yorker, I was here and we were feeling very grateful for, indeed, you know, someone I knew who was in the force, passed away that day. And but yeah, the Whitman poem was about the guy in the train, who keeps the fire going back in steam locomotives, there were guys who just had to keep shoveling the coal and keep it going. So yes, it was a hard working man, sacrificing himself, but it was the completely wrong fire man. And I know it's a bit of a digression. But I'm saying that the words means so many such different things. And, indeed, what Americans made up out of Christianity is found nowhere else in history, this very direct relationship with this almost male friend, Jesus character. That's, that's a very American invention. And so an atheist, now, you now are responding to a different religion than anybody else has, and you lost a different thing. Now, there are other things that religious people in the past as they became atheist sloths that you don't have to worry about, because you never had them. There are, you know, the, the ancient Greeks expected to be able to follow their heart and their feelings, but sometimes a Damon sometimes a spirit of one sort or another, or a god would take you over and have you either get in a fight, or fall into a romantic situation, or write something you didn't know you believed in, or do all sorts of things that are out of character, or in, in any case, when they decided, oh, that's all not true. And that did happen. They felt bereft of that, right, but they didn't sit around saying, I don't believe in the gods anymore. Now, I won't live forever, because the gods never offered eternal life for human beings in ancient Greece. So. So yeah, each of us come, each of us comes into the problem in our own moment, in our own way, and then yes, to process through. And, you know, there, there are these beautiful realities of being a natural creature, who has, who has feelings and, and observations of a world happening on many different levels, all at the same time. And comprehending one's vastness and one's limitations, realizing the extent to which you're part of a web of things, right, and your place in it, and the complexity of all of that, that there's something in there. Well, Emily Dickinson says that the brain is wider than the sky for put them side by side, the one the other will consume. And you besides So, the sky the universe is much bigger than you. But you know, the universe and the universe doesn't know you. So who is really the the point of this strange, beautiful, real reality? Yeah, so we are stuck in these mortal beings in these mortal situation but there's something that happens between us and something that happens within us, that is beyond words. And that leaves us the, the great adventure of living our lives. Attempting to speak from What we're actually experiencing to put that into words or colors or shapes to communicate to reach someone else, or at least to reach ourselves to say, yes, I've made something that pleases me in the way that the universe does and to have that communion. But the greatest is the one between other human beings and the way that something real happens in our relation to each other. That is, all the magic you need more than anything else.

David Ames  35:29  
Yeah, the two things I wanted to say. One is, and this ties back to the topic of suicide, as well as that, I think we've taken the Copernican principle too far, where we've, we've, you know, we've said, man, we're just a tiny speck in this massive universe, and we're totally pointless. And the flip side of that is what you describe, right? That we are conscious beings, we are observers of the universe. And so I would say, even if you are alone on a desert island, thinking, your thoughts that is so rare and so precious, those thoughts, those conscious thoughts, that there's meaning in that, and we are meaning makers. And I could not agree with you more that one of the primary ways that we make meaning is by interacting with one another, it's our relationships with family, with friends, with our community, and with the wider world. And I one of the things I talk about on the podcast a lot is that as people go through a faith transition of one kind or another, they might be very angry. And, and one of the dangers of that is you've got this all this newfound knowledge, this, you know, the sledgehammer of, of argumentation, and and you're angry, and the most dangerous thing that can happen is you burn bridges to the people that you actually care about. Oh, right. Sure. And so one of the things I just tried to convey is that, yes, you're angry that anger is valid. But sometimes we have to be the bigger person, and the people that we love, really, ultimately is the meaning in our lives. And and, and that's what we need to find precious.

Jennifer Michael Hecht  37:11  
Yeah. I agree entirely. And it's a very interesting perspective. I have certainly had many consequences about from being a vocal atheist. But coming from a New York Jewish background. It wasn't, I certainly didn't have to lose friends, I certainly did have some struggles there. And continue to in certain ways, but But I certainly know what most Americans who are coming out of, you know, in fact, for many, many years, I would attend a lot of atheist conventions, because I was invited to speak. And, yeah, the people that you meet there, who who is going to go, why would you choose that as your vacation? And so it is people who very often are coming from a world that that treated them with a lot of hostility as they started to ask questions. So they needed this, this other community. And, yeah, I was very moved to see I bought the book. A boy erased that they made the movie about recently. I purchased it before I saw that I was quoted in it. Oh, there's, you know, a blank page between parts and little quote from Foucault and a quote for me, I was delighted to see but the quote was, it was moving because I wouldn't have thought of this as what my quote was just outside the turf war between religion and science, more nuanced arrangements may be made. You know, what this person is saying is he came out of a world that was very religious, and it was sort of trying to stomp him out, in his very being right. But he loved those people. And he did negotiate, you know, his mom goes with him now to these readings and stuff. And so they, when you love the people, and they love you, you can get past things, even if it takes years sometimes. But if the atheist world around you tells you that the only way to be an atheist is to hate all religion, and not all of them do, right, their atheist crowds where they are very friendly to religion, but very, very strictly atheist, others who are very anti religious, but okay, about a certain amount of supernaturalism. Right? So it's not even a coherent category, but still to just realize that everything that we think of as part of religion has been part of non religious human culture at one time or another, and so you don't actually have to throw out anything that doesn't fit. The the many of the ideas and feelings and rituals that are that we think of as attached to superstition or theism detach very easily. And it feels like you're doing something either hypocritical or offensive if you've never seen it before, that's one of the greatest things about knowing the history of this thing. You just realize how many thoughtful brave permutations of belief and, and ritual and life and getting along with the people around you? How many indeed there have been and, and it's hidden from us for a lot of reasons, including the belief that atheism either didn't exist, ever, right? Or that it was so dangerous, that no one spoke it out loud because you get killed. That isn't true, either. So there's definite hiding, and we have to, we have to do our research with that notion. But yeah, the things that we think we have to hate, because they came along with, with ideas that were oppressive to us, we can end up living in very small box, if we don't do the simple history of looking around and seeing what's been there. And again, what's so great about that, you know, research and writing of doubt for me, what were the characters, these amazing men and women, I mean, the women running around 19th century America, living off giving speeches where they would get chased out of town afterwards for their atheism, wearing you know, the petticoats and like, the whole thing, but managing, and some of them getting invited to the White House. And all these stories are still around, you can go to where the building was where there was a church of science, and there's a plaque on the wall. The stuff is, I always tell everyone, there are atheist screens in every religious person's library, because they just don't know that that's what that book is. You know, even the Leviathan people think of Hobbes Leviathan as just a political work, but it's goes on and on about what he finds ridiculous. sanity,

David Ames  42:25  
right. Can we talk briefly about you have a chapter on women in in the history of doubt? I want to just bring it to a modern question. There are times where I want to just relish in the concept of doubt, because I, again, I think that it leads ultimately to truth. But there is a dark side, there's a flip side to that, and the idea of the Dunning Kruger effect. And in particular, I think very highly competent women in our modern society can also have a negative side of doubt where they they doubt their own abilities as yourself being a very highly competent woman or in our society. How do you distinguish between doubt that is good self evaluation and doubt that is debilitating?

Jennifer Michael Hecht  43:14  
Ah, well, it's a good question. I guess the, the doubt that I'm talking about in the book is almost always doubt in received knowledge. And the question of doubting oneself is you know, that's an eternal balance. Because if you don't, you're just going to be an ass. Yes. And so anyone who's too successful tends to stop being able to do this balancing work. Which means that you know, all these things that make us doubt ourselves all these you know, and if anyone looks and says oh, she's got seven books and a couple more we for every success for most people I know certainly writers there are so many failures for every success you know, a rejection times 10 You just That's why they say don't do it unless you you really can't not because they've so the the self doubt part the world the world make sure that most people take a couple of real intellectual body blows now and again, you know, and and I find it remarkable watching the great you know, was watching up Fossey Verdun on on FX right now. He's just incredibly celebrated artists. You see it everywhere, when they have one small reversal want, you know, one On batch of critics, that doubt comes back in and it can be debilitating to the point where you can't do anything. But and I don't know, I don't I don't know how anyone. All I know is to do good work and to actually finish anything that that double need is predicated on a balance between self doubt, and a kind of dumb courage. Yeah.

David Ames  45:29  
I feel that if I can jump in here, I feel that way about the podcast, right? I have to have a certain level of cognitive biases to even do the work. Who's going to listen to this? Who are you listening out there? I don't, I can't hear it. It's amazes me that anybody is listening. But when you create something, and when you put it out into the world, and other people identify with it, that's an amazing thing. And so there does have to almost be dumb courage to just just put things out there.

Jennifer Michael Hecht  45:59  
Yeah, I think so. I think so. Indeed. I just reading out, Antonin Otto talking about Vincent van Gogh and saying, nothing has ever been done. No great work, but also No, almost small work, nothing gets done, nothing new gets done without it being driven by, by an almost crazy kind of anguish, pain or need. So it's not it's like, yes, it's, it's a little dumb courage, but the courage of moving forward, but there also is almost has to be something chasing you from behind some feeling that you that you need to, to, to try in this direction that you need to do it. And because what else could overcome the tremendous, you know, frustration of trying to do anything? And the feeling of who am I? Why should I bother? Right? But we have to always just juxtapose that with the there are people throughout history have changed the world, practically on their own, you know, on their own standing there and being fierce enough to gather a small group around them. And that group standing there and being fierce enough so that other people see, there's an option for it. So, you know, Maslow's pyramid of of needs, yeah, you have to have some of your needs, taken care of in order to do these daring things, like the podcast. On the other hand, if you were really completely settled, I'm not sure you would try a new skill, right? Why not enjoy the things you're already doing. So this thing really is complicated, because I think as you become more mature, in some ways, you have fewer needs to that what being more mature is certainly in our culture, and in many others, to act to not have the need to be celebrated. And to get the attention and to to be applauded. Now. So if maturity means being able to sit quietly, when are we going to hear from these people? When are we going to hear from the wise, right? So it has to be this endless adjustment of what you, you know, an assessment of what you really have to offer of what would feel good to try of your motives, all of these things. And there are going to be times when just feeling bad about yourself, it's going to be enough to make you paint every day. Because you need to do something right. Other times, you're going to feel great about yourself. But if everybody stops painting, when they're in love, we're not going to have any love paintings. Right? Right. So it's a it's it is very complicated. And we do I think all have to trust ourselves. I guess you and I are sort of in the same ballpark age wise, but when you know, when you're in your 20s, you're just trying so hard. And as you get older, you do start to be able to get get the kind of perspective that that allows you to maybe try some things without quite the same desperation. And that allows you to I think, sometimes get work done that you couldn't when you were younger.

David Ames  49:29  
Yeah, absolutely. I mean, and I look back on, you know, in my youth was when I was I went to Bible college, I did mastery for a few years. But you know, I look back on that not only from the secular perspective, but just the, the lack of wisdom at that time in my life period, you know, that, that, you know, you've I've lived a few more years. I've got a few more experiences. Yeah, give me give me some perspective.

Jennifer Michael Hecht  49:53  
I mean, I guess I evaded the question a little bit about the the, the female extra burden. And I have to say it's, it's it's frustrating is the the way that the culture uses women philosophers, women thinkers as compared to their male peers. I, I have found it distressing and mostly managing it by trying to think about other things. I'm not really at peace with it and I'm not feeling terribly hopeful. And I'm not sure I would advise a woman or young woman I cared about to necessarily put themselves in this position,

David Ames  50:49  
right? Well, I can tell you that I'm incredibly grateful that you have. Thanks. I want to just quickly tell the listeners, you have to read this book, or just doing the research for today I looked at I've read it on Google Play Books. And so I can I can capture the notes, the highlights of that I have 230 highlights. There was no way there's no way to summarize the book without reading it out loud, right. It's just it's a huge summary. And if you are a person who makes memes, this is just a wealth of quotes, you can just mine quotes all day there. I do want to hit just a couple more themes. One of the one of the things that really spoke to me, was this idea of doubt as a feature and not a bug of Christianity, and you specifically highlight Pauline Christianity. Yeah. And I think that's absolutely true of the modern era, in particular Evangelical Church, if it's truly faith alone, if it's trading, just the belief, then the the natural flip side of that is, is doubt. Can you expand on that idea? A bit?

Jennifer Michael Hecht  52:02  
Sure. Yeah, that's a fascinating territory and a lot of different ways. The truth is the idea of doubt, in religion and doubt, in God's disbelief and belief was really never central to any religion, I can find any record of before Jesus, the reason it happens is because Christianity is a crash of two streams of culture, the Judaic Hebraic, one and the Greek idea, and by the time of the Common Era, the Greeks have a whole, you know, they have libraries full of atheism, and religious doubt built along all sorts of different scientific or psychological or philosophical lines, we divide them up in those ways. And, you know, in the, in the Republic, so, Plato is, is we're talking about, at least, he's, he's talking about fourth century BC, right BCE, and he's saying all the youth are atheist,

David Ames  53:18  
right? Kids these days?

Jennifer Michael Hecht  53:20  
That's right. Because Because there have been all these different, there are lots of different ways that that the gods have been dissected and seem to be cultural ideas. And so the religion of the Jesus sect of Judaism, which is what Christianity is, for its first 100 years is a request to believe in not just the Judaic God, which had gotten huge in the sense of being all powerful, all knowing, omnipresent, but gotten so small in terms of anything you could say about him, right? Can't say anything about him. He doesn't look like anything. There's never been a God that didn't look like anything that wasn't a stipulation of Gods before. It was a very weird thing that the Jewish temple had an empty place where the god usually would be at the Sanctum Sanctorum you know, so. So this god that doesn't have features was tolerable by rationalism, in a way that when the Jesus cult goes with Paul, as you said, the Paul line changeover that this isn't a religion about Jesus's critique of contemporary Judaism. And what it really was, was Jesus wanting to kick the Romans out of Jerusalem It was now there's a regular political message and all of that. But when you when you get to Paul, and the religion is now mostly about his death and revival then from that point on the, the, you require a leap of faith and that's when that phrase gets invented because the Emperor's until Constantine it you know In, in what 325 AD, the common error that's what they you see before before the Roman Empire makes Christianity no longer illegal it doesn't make it the religion of the of Rome but it makes it no longer illegal 300 years we had to not get killed or choose to be martyred, right? So had to find a way to get along with the Romans. And that had to be in a philosophical language that accepted that they were talking about a God who was eternal, but who had a face and a mommy. And you know, what a spleen? Does he have an appendix? All of this had been laughed at by by Greek skeptics already looking at their own gods, right? So really took this idea that there was that religion was about a leap into belief over disbelief. Again, yeah, you can even nowadays you can search online, any Bible and just look for the word belief in the Hebrew Bible. And it's really only a you know, I believe it was Thursday when I mean, it's not usually right. And then look, search for it in, in the Christian Bible, and there it is, in this, you know, it'll show up in red, all like a big chrysanthemum around Jesus this and and that goes with the magic as well, all of this notion of let's believe, despite reason. So Christianity is it's a brilliant idea. It's an it's an it's a marvelous theater for human experience, right? This coming towards and away from a belief in a kind of ideal, not everyone wants the ideal that's in this box. And the closer you look at it, do I want to live forever with my family really? Loud worshipping, like, what is that? There's no image of that, that really meant. But if you say it's an ideal, still, there's very localized ideal. It's a kind of pretty human activity, I think I think there's a beauty to that, imagine the ideal, and then attempt to believe it, there's a beauty to it. It's not my thing, unless the reason I believe it, is because I have evidence, it's just elusive. And that I, I have incorporated into my life and my work, the notion that there are things that we believe that we have evidence for, but they're elusive, like love, like justice. And that, though, I'm always very careful when I use words that seem religious, I think the notion of faith, that we can have human faith in ideas that are not measurable the same way, you know, evaporation and condensation are measurable, and yet, are demonstrably real outside one's own self. They're real within the human group, right. And sometimes we can look at things that are elusive, but real within the human group and say, I want to work on my own ability to have faith in say, that I am part of a world of feeling that that I can relate to and how I can be moved by and that I can move that that requires faith, it requires faith to feel that all of this matters without anyone watching. How do I work on that phase? One thing is by asking myself, why would help if anyone was watching? You know, if there was a God out there, what taking notes? Why would that be more satisfying, but I was raised in the West in the Judeo Christian world, and it does feel like I'm sure it feels like if we were being watched and recorded somehow, that we could say, well, you know, that's why it's worth it. But that's a mistake. Right? It doesn't mean it doesn't hold up to scrutiny. So. So yeah, I didn't remember that question.

David Ames  59:33  
No, no, no worries. Let me let me ask a quick history question that I legitimately am just curious about personally, and then we'll hit my last theme, and we'll, we'll start to wrap up. Great. So I'm fascinated my tiny amount of, of education in was in Christian church history. And we studied things like Gnosticism and you know, we have the Nicene Creed, that's really a risk. response to narcissism. And I kind of trace it back a little bit to and tell me if I'm incorrect in doing so. It to Plato, and these ideas of, of, you know, the Platonic forms this idea of these things are, are more real in their abstract ideas than then the natural world around us. Is Plato the first to come up with dualism? How does that play out in history? What's your opinion on that?

Jennifer Michael Hecht  1:00:30  
Yeah, I guess it's an interesting question. And the way you're phrasing it, I guess. I guess Plato definitely stands out as having described the problem for us in a way that we didn't see before. And that was sufficient to, you know, basically set up the playing field. You know, up until this point, to some degree, the truth is, I guess, in most cases, what we see, is that kind of conversation happening about language. So how is it that we know what a chair is, since all the chairs are different, right, is that that's the sort of obvious version of it. There's, there are ways that all of this floats in and out of kind of all science and, and all poetic description of the world. So that, you know, just in the way we came up with atoms before the electron microscope, it's, it's a kind of metaphorical extension, in part of the same notion of, you know, an ocean wave is not a thing. It's the ocean waving. And, and, you know, an apple that comes into the universe, you know, first it's a flower and it comes out, and then it it shrinks back and, and ends up withered and disappears, again, was for a moment the universe appaling in the same kind of way. Yeah. And following Alan Watts, the great Buddhist teacher, You are the universe Ewing, for a moment. And, and that aspect, where we're recognizing that the whole world is in flow, I think interacts in an interesting way with this idea of there being sort of Platonic forms of there being either these ideal forms, or the forms are not really so important. They're more the shapes that an underlying flow is, is taking out. But I want to ask you find more about your question. Tell me more about your interest in that specific Nexus.

David Ames  1:02:55  
Yeah, I guess, I guess what I'm saying is a tremendous amount of problems come out of the concept of dualism. We're still debating that today, right? Is consciousness a function of the brain? Or is it something else? Right? So we're, you know, Descartes is asking, you know, I think therefore I am, he's got separation. Right? What is the physical and what is the conscious and we are still having that same debate. And to some degree, I just want to shake my fist at Plato and blame him.

Jennifer Michael Hecht  1:03:29  
Interesting, right? Yeah, I don't. I don't see Plato, for one thing. I, he's a great philosopher. And I know that he was against poetry in certain ways. But I think he was just mostly against religious poetry. Those are the ones he names. But he's it for me as a poet, philosopher, so that for one thing he has to be because we don't know the order of his works. So we don't know. We don't know the order of his work. So he did very contradictory things across his life, sometimes very poetic things that if he was a poet, I wouldn't hold it against him at all, to hold two opposing positions in two different forms. So he, so he's, he, for me, what he actually believed even about these things, is up for grabs to some degree among them. So there's that. This other thing, I just want to say, look, when I think about the best reasons to believe in some of the most attractive or vontade of the consciousness can be separated ideas. I give it I give it straight thought. And I have to say that I think if there were no other animate life forms, I would say that consciousness is so different from rocks and even so different from trees, that I just don't know whether I would What I would make of it? I wouldn't say, I didn't know.

David Ames  1:05:04  
Whereas, which is an honest answer. Yes, yeah. But I am now

Jennifer Michael Hecht  1:05:08  
surrounded by ants and flies and cats and dogs and polar bears and chimpanzees and bonobo, and I can look at this planet. And even without looking at its history, where did we come from just looking around, as people throughout history have done and said, this consciousness thing is clearly part of matter. I don't know how conscious an ant is, but it is a lot more conscious than, than a rock, right? I have more in common with the ant, you know, then the rock and the ant have in common? We're doing stuff. Yeah. And to see consciousness on all these different levels of scale, to me, leaves no room for, for mysticism that this consciousness is extraordinary. It's poetic, but it is demonstrably part of the natural world. For me, if you're not going to assign a heaven or possible little, what an exhaust of energy from the death of an ant. Just as Ecclesiastes says, you know, a man dies like a dog, why should he die? Otherwise? Why should a dog dog spirit not go up? If you're believing that a man says so? For me, the idea that this consciousness is somehow inextricably bodily I just that just seems pretty bedrock for me. So the next question is, can I regularly convinced myself to be happy about that? Yes. You know, yes. Because if the content if consciousness was really separate from the body, then you could tell me stories about how maybe we're in a computer simulation, but we're not right. I mean, you you know the difference between watching a TV show you even know the difference between a dream and being awake, maybe not when you're dreaming. But when you're awake, you know? Right. And part of the reason you and I both know we're awake right now is because we can feel the weight of ourselves in our chair, the coolness of the air against our arms, also that we're hungry. Also the five thoughts that are flickering at the edge of consciousness, the birds, there's too much going on. Yeah, maybe stuff up fiction. It just doesn't have the detail. Yes. The detail is all from there's so much that's happening because I am an embodied creature. Yes. And this outrageous amount of information that is synthesized through this being that is me that I did not create. I can't think of a more delicious, strange position to be in. Yes. So as much as it's a it's a heavy burden. It's also one I wouldn't put down. Yeah,

David Ames  1:08:20  
yeah, I have to I'll have to have a computer scientist on the podcast to talk about, to me that to even contemplate the idea of a simulation that would take the computational power of the size of the universe to compute, right, the detail level that we experienced, so it seems like that's a non starter for me personally. Like I'm I'm very cognizant of your time, but I've got one more theme that would just kill kill me if we didn't get to. And, and again, just to express my gratitude for you coined the term graceful life philosophy, and I just need to set up briefly why that's, that's meaningful for me, I am on a fool's errand assistive physio task to try to redeem there's another religious word, the term grace, this idea. For me, what I call secular grace, is that people and we've talked about this throughout the podcast, so far, people need each other. We need to be we need to feel accepted by one another. We need to feel loved by one another. We need to feel belonging to your group. And you can do all of that all those things are available in a perfectly natural, naturalistic perspective. HUMAN humanity provides that and so that's that this idea of secular grace, but you've said it so beautifully, and it was the first time I'd kind of read someone else put it into words. And and then you go on to describe throughout history, the many graceful life philosophies that are strewn throughout the history. Can you tell me what that means to you? Maybe an example or two

Jennifer Michael Hecht  1:10:00  
Yeah, I was delighted to hear you describe to me some of that. And, and it made me really happy because I think it's, it's such an important place to start from. And yeah, I wanted to share with you that I had to come up with the term graceful life philosophy, because not only were there not good enough terms, but the terms were a little negative. So, historically, they were often called Silver philosophers as opposed to the golden ones. And the difference is clear in the fact that it's the same insult that's in self help. Okay, the notion of the notion that the work of the work that we do on ourselves, I think it's because it's one of these things that everyone does a small version of, right, we advise our selves, we advise the people around us, and we come up with life hacks that we then tell other people, so self help seems like it can. Well, not just seems it can be this, this lower form of, of philosophy. And that's how it's been viewed through history. So even philosophers who did both the, you know, who studied either ontology, or eschatology or phenomenology, whatever specific metaphysical problems they took on that were about time, or, or cause and effect? Or what origins could mean? Or what endings could mean, the philosophical questions that we hold up, as, you know, as the golden questions, these are the questions about that are practically what was left when physics took everything else you could measure, but it's still physics kinds of questions, right? And then there's these other questions, a lower kind of philosophy, how should we live? Well, how come so many times the same people are doing it, or people in the same crowd are doing it? Because they actually aren't? Because graceful life philosophy isn't a lower form? It's a human version of the same question. And so it's the question of then. Okay, so given that we are separate, and yet, and yet commute communal, how shall I live? Given that time, is always moving? And yet, repetition is constant? So then how shall I live? And so these questions aren't separate, but they needed a name that didn't have to be defended with, you know, oh, this is ancient self help that would have denigrated it, if I called it that they kind of said, this is, you know, self help is really just silver philosophy. That's still denigrating it. So I did, it did make sense, just in terms of the conversation, to keep it as philosophy, but to separate it from the, how does the world work? Separate from our US question? This is the how does the world work? You know? And then how do we live within it? And how do we want to live? The point was, these people weren't saying, Oh, just, you know, just get all the plant and physical pleasure you can out of it, and then die, or just try to make a name for yourself, and then die, or, you know, get as much power as you can. Everybody knows these things. Don't make you happy forever. So there's always this voice that comes after and says, Well, look, if materialism or power or winning isn't working for you, then how do we live this thing that is graceful? Yes, I very much was thinking of the word grace in there that that we are talking about, not just how to live well, live well with others, but to live in tune with the most, the richest, most poetic aspects of being human. And the world we're in is constantly pulling us in both directions, right? There's this, you know, the beautiful trees and birds and this whole outside world right outside. And yet, we also have to get some dinner on the table and have to do all these mundane things in order to make that happen. And, and again, that's why I rehabilitate words like faith, with the same need and grace with the same need of, you know, putting into that category of things that take you know, when I talk about if you're talking about grace in a religious setting, no one thinks anybody's walking around always in a state of grace. So why Why does do do we philosophers and poets and humanists think that our philosophies should keep us in a state of happiness at all times? It can't possibly, it's going to require the same stoking of faith in hope and beauty and rebirth and the healing properties of time. Right? And keeping at bay, some of the more negative stuff and trying to build in ourselves the capacity to be of use.

David Ames  1:15:33  
Yeah, absolutely. And find find meaning and purpose and something to, to drive your desire to live. Yeah.

Jennifer Michael Hecht  1:15:41  
But also to know that it is, it would not be even normal to feel good all the time. It's not what you're looking for. You're nobody feels meaning all the time. Nobody's in love all the time. I mean, you know, everybody. The more real this stuff is, the more elusive it is. And yet, the struggle is, you know, is worth it. But we do have to help each other in that belief the same way. Any belief requires a certain amount of mutual shoring up. And but you know, that's the answer to your question. I mean, for me, done a lot of interviews, I, you know, I sort of started to say no to a bunch of them after a while, just because I had done so many. And, but you know, this conversation, it's, it's cool, it's good to hear your story. And, you know, I hope people listening, you know, feel feel moved as well. But I feel moved, you know, and it feels it's great to hear that the work that I've you know, all of this interaction after it is what keeps our heads above water.

David Ames  1:16:50  
Yeah, no, and I, you know, I do the podcast for selfish reasons, right? Because I get to have these kinds of conversations. What I found was, you know, as an unbeliever, I was interested in asking these big questions. And now as an atheist, I'm still very much interested in asking the big questions, right, questions that don't have answers, right, and to connect with other human beings who are interested in the same questions is this very powerful thing to happen? Yeah.

Jennifer Michael Hecht  1:17:18  
So powerful. And, you know, I hope you will hear from a lot of people because certainly, you know, it's not as strong as as you know, in maybe 510 years after doubt, just hearing from people a lot of the time I would get emails from people and it was, it really did show me that this work, you know, I think it makes you feel good. And actually, really, there's a world out there and that's how this conversation started. Right? That that, um, went to Twitter and and searched my name mentioned, you know, and that's, that's that little, you know, spider sort of just flicking the string and just trying just listening is, you know, is anybody out there and, and realizing that even one little response, just electrifies everything?

David Ames  1:18:04  
Absolutely, absolutely. Jennifer, I could keep you here for hours upon hours. I hope you might consider coming back on the podcast, maybe when your next book comes out. I'd love to I think I have 1000 Other questions I could ask you. Tell people how they can get in touch with your work. What's the right websites to check out? What's your Twitter handle?

Jennifer Michael Hecht  1:18:25  
I have a website, Jennifer Miko, hec.com. I'm also just Jennifer microtech@gmail.com. If you want to say hi, and and my books are on Amazon stay and as we've been talking about doubt history.

David Ames  1:18:39  
Absolutely. And I will provide some links to Amazon in the show notes. Terrific.

Jennifer Michael Hecht  1:18:44  
Thanks a lot. It was great talking.

David Ames  1:18:46  
Yes. Thank you so much for being on the podcast. You're welcome.

Jennifer Michael Hecht  1:18:49  
Bye bye.

David Ames  1:18:58  
Final thoughts on the episode. I hope you enjoyed my conversation with Jennifer Michael Hecht as much as I did. The breadth of her knowledge and insight is incredible. And I really could have asked questions for hours upon end, many of which I didn't get the opportunity to do so due to time constraints. I would have liked to ask Jennifer about growing up Jewish, as well as subjects she touches on in the book about reinterpreting the stories in the Old Testament. She has a wealth of knowledge and I highly recommend the book, doubt a history because it gives one such a sense of context. And in our moment of secularization in the West, that's crucially important. As Jennifer mentioned, she has written several other books, I'll make sure I have links to her website, as well as Amazon links to her books. I want to thank Jennifer for being on the podcast and graciously sharing her time and wisdom. As a last thought, I just want to talk about the virtues of doubt itself. And here I want to distinguish between what we discussed in the podcast this Dunning Kruger effect where highly competent people doubt themselves, versus the kind of doubt that leads to self evaluation and self reflection. I believe that doubt leads to truth. I believe that doubt helps one to discard bad ideas. If you happen to be a believer and you are having the long dark night of the soul, rather than feeling guilty about this, lean into those doubts, explore what they are telling you. Go investigate. Read your favorite apologists. Does their argument make you feel better? To talk to wise counselors? Do they make you feel better? Ultimately, you may even want to read sources that disagree with you. For all of my time as a believer, I believed that if faith was worth anything that it could live up to scrutiny. So my one piece of suggestion is scrutinize your doubts scrutinize the answers that you get. Take time to evaluate what you accept as truth. Doubt leads to Time for some footnotes. The song has a track called waves by mkhaya beats, please check out her music links will be in the show notes. If you'd like to help support the podcast, here are the ways you can go about that. First help promote it. Podcast audience grows by word of mouth. If you found it useful or just entertaining, please pass it on to your friends and family. post about it on social media so that others can find it. Please rate and review the podcast wherever you get your podcasts. This will help raise the visibility of our show. Join me on the podcast. Tell your story. Have you gone through a faith transition? You want to tell that to the world? Let me know and let's have you on? Do you know someone who needs to tell their story? Let them know. Do you have criticisms about atheism or humanism, but you're willing to have an honesty contest with me? Come on the show. If you have a book or a blog that you want to promote, I'd like to hear from you. Also, you can contribute technical support. If you are good at graphic design, sound engineering or marketing. Please let me know and I'll let you know how you can participate. And finally financial support. There will be a link on the show notes to allow contributions which would help defray the cost of producing the show. If you want to get in touch with me you can google graceful atheist or you can send email to graceful atheist@gmail.com You can tweet at me at graceful atheist or you can just check out my website at graceful atheists.wordpress.com Get in touch and let me know if you appreciate the podcast. Well this has been the graceful atheist podcast My name is David and I am trying to be the graceful atheists. Grab somebody you love and tell them how much they mean to you.

This has been the graceful atheist podcast

Transcribed by https://otter.ai

Jim Palmer on Humanism

Atheism, Authors, Humanism, Podcast, Secular Grace, YouTubers
Jim Palmer
Click to play episode on anchor.fm

On today’s episode I am finally getting the opportunity to discuss the topic I am most interested in: Humanism or what I call Secular Grace. It is ultimately about answering the question, “how do we live life well post deconversion?” Rather than looking backwards, it is looking forward to learning to thrive as a human being.

My guest today is Jim Palmer. Jim is an ordained minister, receiving his Master of Divinity degree from Trinity Divinity School in Chicago. After serving several years as the Senior Pastor of a non-denominational church, Jim left professional ministerial life on a quest for more authentic spirituality and has authored five books about his journey. In addition to writing, speaking and his spiritual direction practice, Jim is an adjunct professor in the areas of Ethics and Comparative Religion. He is the Co-Founder of the Nashville Humanist Association and is a certified Humanist Chaplain with the American Humanist Association. 

Links

Books

Human beings having a human experience quote:

Clergy Project
http://clergyproject.org/

The Humanist Society
https://www.thehumanistsociety.org/

“Waves” track written and produced by Makaih Beats

Support the podcast
Patreon https://www.patreon.com/gracefulatheist
Paypal: paypal.me/gracefulatheist

Transcript

NOTE: This transcript is AI produced and likely has many mistakes. It is provided as rough guide to the audio conversation.

David Ames  0:11  
This is the graceful atheist podcast. Welcome, welcome. Welcome. My name is David and I am trying to be the graceful atheist. I'm excited about today's episode, as I'm finally getting the opportunity to discuss the topic I'm most interested in, and that is humanism, or what I call secular grace. It is ultimately about answering the question, how do we live life well post deconversion. Rather than looking backward, it is looking forward to learning to thrive as a human being. Today's guest is Jim Palmer. Jim is an ordained minister receiving his master of divinity degree from Trinity Divinity School in Chicago. After serving several years as the senior pastor of a non denominational church. Jim left professional ministerial life on a quest for more authentic spirituality. And He has authored five books about this journey. In addition to writing speaking and his spiritual direction practice. Jim is an adjunct professor in the areas of ethics and comparative religion. He's the co founder of the Nashville Humanist Association, and is a certified humanist chaplain with the American Humanist Association. Jim's first five books chronicle his deconstruction and a search for an authentic spirituality. As I mentioned in the show, Jim is a humanist who's written an awful lot about Jesus. He's currently completing his sixth book, which will have a more secular humanist perspective. I'll have links in the show notes for Jim's online presence and his books. Jim has a way with words. Let me give you a couple of quotes from his perspective. Quote, many people tend to equate morality, ethics, spirituality, goodness, with religion or belief in God, while a humanist sees these as innate and inherent human characteristics and interests, and quote, quote, whereas atheism is more of a position, disbelief in the existence of God or gods, humanism is more of a practice living a meaningful, ethical, responsible, altruistic, spiritual life. My conversation with Jim is wide ranging and seems to cover a number of different topics. I have a plan going into these interviews, but I like to have that conversation unfold naturally. And that takes place here, as Jim and I think, really make a connection with one another. My only disappointment is that we did not get have more time to get into the history and philosophy of humanism. Maybe Jim will be willing to come back a second time. A couple of notes, Jim's mic was clipping a little bit. I haven't been able to completely fix that. So I apologize for the audio quality. And lastly, you might hear my dog jasmine in the background bark at one point. And ironically, that turned out to be Jehovah's Witnesses at my door. So irony wins the day. With that, give you Jim Palmer.

Jim Palmer, welcome to the graceful atheist podcast.

Jim Palmer  3:09  
Hey, David. Really looking forward to our chat today.

David Ames  3:13  
Yeah, fantastic. I you know, I've spent the last few days kind of going through your blog, and I think you have a really, really fascinating story. I'd like to get into that. And in fact, you know, the podcast is often about the people that are that are experiencing doubt or deconstructing their faith or, or D converting entirely. And, and so the focus I like to focus on is is faith transitions. And and oh, boy, does it sound like you went through a few of those. So I'd like to start with Can you just tell us about what you know where you came from religiously, spiritually, and, and where you are now and how you got to where you are now.

Jim Palmer  3:53  
Okay, well rewind the story of my life to freshmen in college after growing up in a really traumatic, difficult volatile childhood and youth that went off to college. And in college in the Student Union Center. One day I happened to run into a guy who was a campus director of Campus Crusade for Christ. And I was not particularly religious person I grew up loosely Catholic. My mother was an alcoholic. My father left our family when I was young. But every now and then I went to Catholic mass until I had a choice not to go and quit because I just never saw really the relevance of, of God and church for my life. But I went off to college, I met this individual, the Campus Crusade for Christ director, we became friends, and I made the decision to become a Christian. I saw it as a possible way of finding meaning and purpose in my life, maybe healing from some of the chaos of my early childhood and got very involved in that organization. And that's kind of where it all started, I became a student, the student president of our campus ministry, I went overseas and did summer projects with Campus Crusade for Christ. I almost went on staff with the organization after graduating from college. But a gentleman moved into our college town and started a church and I got involved in that. And he the pastor, the guy who started the church, encouraged me to go to seminary, I went to seminary and moved to Chicago got an M div at Trinity Divinity School, while I was at, you know, one preaching awards, and I discovered along the way that I had some speaking and leadership gifts. And so I got all this affirmation and continue down this track. So I graduated from seminary. And while actually, before I actually graduated, I accepted a position as a pastor on what at the time was the largest Christian Church in North America. It was in the suburbs of Chicago. And that's where I got my hands on ministerial training, and then eventually left my position there to start and lead a non denominational Christian church in the Nashville area, which I did for several years, until I had my own crisis of faith.

David Ames  6:20  
Right. Like, I like that I like that word crisis of faith. That's, that rings a bell at it. Yeah, go ahead.

Jim Palmer  6:28  
The crisis of faith. For me this had to do with the cognitive dissonance that resulted from week after week, month after month, year after year teaching and preaching, outstanding bulletproof evangelical theology. And yet, noticing that the problems of people's lives, persistent unhappiness, depression, broken relationships, and other kinds of, you know, wounds and people's lives going on healed and a lot of brokenness and hurt and suffering in some

David Ames  7:12  
events by the church. Right? Well, ladies,

Jim Palmer  7:17  
for sure, it took me a while to realize that I was complicit in some of that suffering, or at least the inability to deal with it effectively. So I then took a look at my step back and looked at my own life. And it was also true in my own personal life, despite all that good theology and upstanding biblical teaching, there was brokenness, lack of peace and joy, and then inner suffering in my own life. So Right. to kind of make good all right long story shorter, I decided at that point that I wanted to leave my ministerial career and try to figure out what if any of this I still truly believed and wanted to hold on in my in my life. And so I resigned my position in the church. And at that point, made a break with my my Christian background, my Christian tradition. Okay. That's what I started writing. I started blogging a little bit about my journey out of religion and a publishing house contacted me, you person and editor at a publishing house, have read my blog and said, Have you ever thought about maybe writing a little bit of your story about leaving ministry and faith and what you discovered and so on and so forth? And then that's kind of what got it started in terms of me writing a little bit more about my journey.

David Ames  8:39  
Okay. Do you think that it that there are more of us who were in ministry, who have since you know, found that it lacking in some way or another it seems to me like you just can't shake a stick without bumping into people who were, you know, pastors or preachers or missionaries or what have you? Is there something special about that? Is there something special about getting an MDF like yourself, that leads to deciding that it it's maybe not all true?

Jim Palmer  9:11  
Well, there are after I wrote the first book, divine Nobodies, I was really one of the the biggest surprises were how many people contacted me who were actually still in ministry could identify with my own misgivings with what was happening within the church and in my my role in it and so on. And in a lot of us, we would say, Jim, I'm with you. But if I if I said any of this stuff, in my actual church, I would be fire I would be let go of it. And, and then later, I ended up speaking at an event and became a member of something called the clergy project. I don't know if you've ever heard of it.

David Ames  9:52  
Yes. And in fact, that's has come up on the show a few times. I very much a distance supporter of it. it, I've never felt quite like I, you know, meet all the criteria to get in I was I was youth pastor for like two years very briefly and moved on, you know, and then D converted, you know, like 20 years later. So it just, you know, although I very much feel sympathetic, and I think they do great work. So yeah, tell tell us, please tell us about Well,

Jim Palmer  10:22  
well, the clergy project is basically an online community, a private online community, for people who are currently in ministry, they hold a professional ministerial position, that have come to the point where they no longer hold on to the beliefs that they are responsible to represent as a clergyman in their church or their denomination, or their religious community, and the challenges and struggles of when that happens, and the transition out and things like that. And I do a lot of individual work, a lot of spiritual direction and personal development, coaching and so on with people who have been in ministry and left and then they kind of had to start over. Yeah, with what, what they want to do in life. You know, there's a lot of people out there with him. divs. Exactly. And, you know, Hey, okay, now what, you know, yeah. To answer your specific question about I don't know, I think, though, is that when it seems to me that a person with an M div, you know, they have, they've constructed a theological belief system that works for them, and what they're wanting to do with it, in life and in their career. But I think that what I've seen is, as they continue on in life, and they start to experience their own suffering, maybe they go through a divorce, maybe they have a tragic loss, you know, and so, everything that sounded right, when they were in seminary and seemed right, when they were teaching it as a, as a pastor or a church leader, the reality of life sometimes then, can can be what disrupts their confidence in the answers that they were were given. And in most seminaries, you know, theology isn't exactly generally an open minded pursuit of truth, right, you know, it's at least theology is usually has to do more with conduct, you know, developing your, your, your basis and your defense have an already determined position that you have. And when life starts poking holes, in that, you know, that belief system, yeah, and I, you know, I, when I, one of the things I did after ministry was I did some human rights work and traveled the world working cases of forced child prostitution and child slave labor, and those experiences definitely challenged, you know, a lot of my deeper theological beliefs about you know, God, the existence of God, in a whole slew of doctrines related to the existence of God

David Ames  13:38  
is, you know, I don't know about your experience, but you know, if you travel especially, and you meet people from different cultures, with different religious cultural backgrounds, the the doctrine, the idea of this is the one and only way is maybe the first thing that goes away that you lose, right? So it seems to me that many of us, on this side of faith have, you know, took on universalism as a kind of a stepping stone. Before we before we maybe had a final faith transition. Is that was that the case for you?

Jim Palmer  14:12  
Well, I think you're right, that whatever religious tradition a person has, generally, they're kind of born into it, you know, it's not rocket science. If you know, you're you're born in Tennessee, the the likelihood of you being a nominal cultural Christian is very high. If you're born in India, you're born in the Middle East, you know, so it's not like we choose we kind of almost far culture determines for the most part, our initial belief, belief system. And so I think for for myself, I went through a phase is, for lack of better, you know, interfaith the interfaith phase. Yeah,

David Ames  15:05  
yeah. Yeah,

Jim Palmer  15:07  
yeah, I did a lot of interfaith work in the city, I have a friend who's an imam at the Islamic Center in Nashville. I kind of reached across a lot of different religious traditions, friends with some of the leaders at the behind temple, here in Nashville. So I know I've spoken at times that the Universalist that you Unitarian Universalist Church here in our city, I know the woman who's the head minister there, she's very sharp individual and and so I went through some involvement in in that respect the interfaith but I didn't, I didn't really stay there. But there's a lot of, there's a lot of positive things that could be said, for people who take more of an inner faith approach to religion in the world, right? I mean, we can all be divided and hate each other and kill each other because we're represent different religious traditions, or we can try to identify the common denominators that we all agree on and try to create a world where we can coexist with peace, harmony and some constructive relationship, you know,

David Ames  16:24  
right, right. And today, would you refer to yourself as a humanist?

Jim Palmer  16:29  
I would add, and I think that, that what compels me about the idea of humanism, is that it, it identifies both the solutions, the problems and the solutions that we experience in our world, as human ones, and, and on the merits of being a human being with the skills, tools, capacities and abilities that we have, that that we're capable of creating a world that works for everyone. And it doesn't necessitate a, a any belief in God or divine intervention or supernatural means by which to achieve that, you know, and that's one of the things that I really see a lot with the damaging impact of religion is sometimes had in people's lives is that there's a tremendous diminishment of a love of prayer, human beings, natural skills and tools and abilities to live in ethical, meaningful, fulfilling, compassionate, productive life, you know, yeah.

David Ames  17:53  
I think you just just recently tweeted the UN, I'm probably going to have you quoted, but you know, we are humans having a human experience, not, you know, not spiritual beings having a human experience, right. Talk to me about that. What does that mean to you know, our,

Jim Palmer  18:09  
you know, there's these things that are, that are these phrases and axioms and so on, that are so common, and one of them is is that we're spiritual beings having a human experience, spiritual beings having a human experience, you know, and I think part of the idea is that the really, the, the, the extraordinary part of that, really, is that we're a spiritual being. Like, that's really the most important thing and you know, we happen to be having a human experience. And even if you reverse it around and say, Well, I'm a human being having a spiritual experience. I guess my point is that why have we even delineated, humaneness and spirituality is some twos Thea, you know, separate, and exclusive categories. So well, what about I'm just a human being having a human experience. And the human experience includes things like the experience of love, the expression of compassion, that living a life of meaning, being a person of virtue, experiencing the awe and wonder of a remarkable universe, filling yourself connected to all of life and in a deeply rich way, you know why? That's what it means to be a human being. So I don't think we need the added piece of either the supernatural. I mean, I get that usually in the general definition of spiritualism, it's the non material. So and I get that, but I think that sometimes the impact of religion here has to to deeply divided the sacred and the secular and divided up the world in this way. You know, the spiritual stuff? Yeah, the sacred spiritual stuff is you go to church, you you read scriptures, you participate in religious practices, and that this is really this spiritual and sacred stuff. And the secular things are like everything else.

David Ames  20:15  
Right, right. Yeah. So you know, I. So again, one of the other reasons for the podcast is for me to get, get some education and become a little less ignorant. And I, you know, I think you've been doing this a while, you've got a lot of experience, you've written several books. One of the hardest things for me post deconversion, which happened in around 2015, for me, is just the language. So, you know, I think that it's a human need for, let's say, quote, unquote, spirituality. But that word spirituality is so misleading, right? And that words like Soul, and I can't think but, you know, these ideas that are that religion has tried to own for so long. And then we find ourselves with a more naturalistic perspective, let's say, you know, so how do you do you? Are you comfortable using those words? Do you redefine them some way? How do you how do you handle that?

Jim Palmer  21:18  
I think that you're right, that language is a real challenge. When it comes to religion, spirituality, anything that's somewhat abstract, because thinking, you know, basically, human language is a social technology that we created in order to cooperate and function to function effectively together as a species. Yeah, so it works really well, if I refer to this thing I'm here I'm holding in my hand right now is a coffee cup, because I can say that this is a cup, and roughly anybody that hears that word, although they're going to envision a different kind of cup, we're, like, we basically know what we're talking about a cup or a chair or a table, but when you start using language, to describe more abstract things, is when it really becomes a bit problematic. Let me just take the word God. Yeah, you know, basically, there's one way you could look at it, which is to say, basically, God is a word, God is a word, it is mainly Gristick marker that we all agreed was going to indicate a an ultimate reality, that is beyond comprehension, and understanding, like, we're going to use the word God to refer to that thing. That is that falls into that category. And the problem is, to some extent, is it even though that, so we say that the word God is a marker in language to refer to an ultimate reality we can't really comprehend. But then people run in and they start defining what it is, you know, I mean, in a way, that doesn't make sense. You can ask any person, really religious person, tell me about God. And one of the first things you're gonna say, Well, you know, God is infinite. He's unfathomable. The human mind can't comprehend the magnitude of God, you know, the highest mind cannot. And yet, then we run out. And we create a theology and doctrine and creeds defining exactly what God is, you know, so. So it's, that's why I don't, I'm not particularly fond of the word God. And I'm not really fond of most spiritual religious language, because I've just learned that people already got a predetermined definition and an understanding. So what makes it more difficult is did I try to be more descriptive of the thing I'm trying to talk about without slapping like these religious words on it?

David Ames  23:56  
Right. Right. Right. And I that's what I think the term God is the most dangerous term in existence, right? Because almost literally, every single person as they hear that word has a different conception, even within the same faith tradition of what it actually means. And so it's, it's the most misleading term that we can use. It is that then the

Jim Palmer  24:21  
other terms we try to plug into it aren't all that great in the end there because even if we decide we're going to call God universe or source or all these things we come up with, you know, like, I think that the mind can't be trick it still knows you're talking about. It's, it's whatever one word we find to plug into. It's not perfect, because it's hard to get away from the conception that this thing that we're referring to is something that is transcendently separate and different from what I am. And so whenever we refer in to try to refer to something that's describing a transcendent reality, the words kind of evoked this idea of separation. I mean, because if I call something source, you know, like, okay, it's the Okay, then it's the source and I, unless I'm gonna call myself the source, if I'm calling the ultimate reality thing to source, then it's still somehow different or separated from who I am.

David Ames  25:35  
Okay, and so do you have? So I hear you that you don't use that term, but do you have a, a, I just want to be clear where we're at? Like, do you have a conception of God that you do accept, like, an idea like you throw the term source around us? Or is there something that you do identify as, as external to yourself in some way?

Jim Palmer  26:01  
Well, it with respect to God, you know, if you run through all the options, Okay, number one theism, okay, that's one option, you know, which I don't subscribe to. There's other options like deism pantheism pantheism. I mean, there's, there's a lot of different you know, God is everything or God is in everything or God, you know, there's the kind of just becomes over the spectrum of definitions or conceptions about God, you know, there are a whole lot of, of different options that one can choose from, I'm not really a fan of deism either because it's basically, okay, there is a God and that God is the first cause. And then he kind of stepped away whatever happens happens currently, right? So, I think that the reason why I was compelled by humanism is a humanist perspective doesn't really need or require any, you know, a, a, a definition or an interpretation to somehow squeeze something like a god into the picture.

Unknown Speaker  27:20  
Right? You know,

Jim Palmer  27:21  
like in the humanism approach, is that light, the meaning and the fullness of life doesn't necessitate the supernatural, the divine or a belief in God. Okay. So that's why I don't do okay. Now, but if you were to, but that's a little different from saying, if you were to ask, okay, I think William James has a very loose definition of religion. When one spot is talking about that, you know, to kind of paraphrase, there is a non material, transcendent reality or mystery that seems to be at the heart of things, and I don't know what it is or what to call it, but I find that when I align myself with that thing that I find, you know, harmony and we'll be

David Ames  28:11  
okay, okay.

Jim Palmer  28:12  
Okay. So then the question would be, well, what, what thing are you talking about? Exactly? Well, you know, this

comes back to, I think, the perspective of humanism, which is that, why why can't that thing be? Your, your ability to, to make your own meaning in life? Why isn't why isn't that thing, the embracing and practice of virtue? Why isn't that that thing, the ability to appreciate the non material aspects of life, love, beauty, well, being peace, compassion, solidarity, you know, these are all non material Abraham Maslow talked about that self actualization was on the top of his hierarchy of needs, and talked about peak moments and peak human experiences and the full actualization of your human possibilities and potentialities, I view all this as being an aspect of the human journey, the human experience.

David Ames  29:20  
Exactly. You know, I so, I think that religion and you know, Christianity in particular has a kind of a negative view on it, you know, if you're a Calvinist it's a total depravity concept but like, you know, a negative view of of humanity and so when we come out of religion sometimes I think carry that with us and I'm one of the things I I personally appreciate about humanism is saying that this human experience my my connecting with you right now, this conversation that we're having, and we're recognizing and one another similar experiences and recognizing the humanity in one another, that is approved found deep and meaningful experience. That's the human experience and that my love for my family and my love for my friends that the or that I feel when I when I, you know, go hiking in the woods, all of those things are part of nature and and ourselves as human beings and that we don't need to make reference outside of that. So that's the way I think.

Jim Palmer  30:25  
Yeah, I think that you're, you really put your finger on something that too often religion ends up disparaging the, the inherent value and worth of the human being, you know, so Okay, so there's a doctrine of original sin, right, that you're actually born into this world as someone with a sin nature, okay, so that's strike one, then you have people that you know, there's there's no all kinds of Biblical verses, it can be, you know, used to perpetuate a view of the of the weakness and the frailty of the human being you know, I'm How many times have I heard, the I am weak and he is strong, you know, the, that I'm not really capable within myself, to guide and lead my life forward in meaningful, you know, ethical fulfilling ways, you know, this is where, where God comes in, you know, or the, or the misused verse about how the heart is wickedly. deceitful, is is a verse, that's all the so I do see a lot of people who come out of religion who have are very underdeveloped. They've not developed the the human tools that are available to them, that they naturally have to create a life of meaning and purpose and fulfillment, and they have all kinds of self sabotage Oriole thoughts. And so a lot of times, I will, in some of the work I do with people that mean, you know, religion stirs people up on how they need to have a good relationship with God. I think when you're transitioning out of religion, the focus becomes how to cultivate a, a meaningful relationship with your self. Okay. self confidence, self reliance, self awareness, self acceptance, self love, I mean, there's all kinds of ways you have to pretty much start over in terms of how you relate to yourself, self trust. So I see that a lot, you know, when people are kind of going going through that phase, otherwise, you know, because you can easily switch your dependency on one thing to another, you know, without ever learning what's available to you purely on a human as a human being.

David Ames  33:14  
Right? So we've touched on it briefly here, but you you kind of do coaching for people that maybe have come out of religion with some religious trauma, let's say, How would you describe that? Like, you know, what are the some of the key things that you often have to talk people through?

Jim Palmer  33:31  
There's a definitely a, a spectrum. I do spiritual counseling with people who have been damaged or traumatized to their experience in religion, and there's a range of that the clinical term RTS, or religious trauma syndrome is the phrase that's been used more and more in clinical terms in terms of dressing people that have been psychologically and emotionally and spiritually damage to their involvement, you know, in religion, and I think that there is of course, there's toxic religious indoctrination. And we've talked about that a little bit already. The way a very shame and fear based approach to life is sometimes the way religion derails a human being. And it's very difficult to to get past that a, you know, like a lot of people that are have have kind of left their religious involvements, they still carry that fear, well, what if I'm wrong? What if when they have the wrong one, and so the shame and fear are two of the most damaging things that happen in people's lives who had that kind of religious experience? shame me Being that there's something incurably wrong with me. And, and fear is that that I always need to be afraid of what could happen. And so that when a person, when a person changes there, when they leave their religious beliefs, and they start deconstructing, and they leave churches, it destabilizes everything. For a lot of people. First, the D and D stabilizes your identity, right? Because a lot of a person's identity often is based on their religious belief system, their social network, was revolved around their religious subculture, their religious belief system, their closest relationship, marriage friendships, revolved around their religious belief system, all their answers to the big important existential questions, why am I here? Where am I going, what happens when I die? All that had nice answers attached to them. So once you, you know, start sailing away from that, then it's all destabilize. So it can be such a volume, it can be volatile, you know, marriage is what I do with my kids now, you know, the existential dread. And all of that kind of gets you loneliness for people who don't know who to talk to. And, and so it's something that is very volatile and difficult to work through, but you can, and there are steps to doing it, and you don't have to do it by yourself. And it's not gonna all happen at once. And, but it happens every day, you know, people work through it.

David Ames  36:49  
Yeah. Man, yeah, I totally recognize recognize a lot of the things you've just described. But you know, the, or the just lost what you felt was your beauty or your best friend, your closest confidant, you know, this, this internal thing that was, you know, gave you an entire sense of being and purpose and, and, and, you know, comfort. And all of a sudden, you no longer think that that is something external. And at the same time, if you if you talk about this fact, you're going to lose, you know, the community around you possibly even friends and family, depending on how bad things are. So, yeah, I think,

Jim Palmer  37:29  
well, and it just takes a while. I mean, eventually you realize that there actually are a lot of people that are right, where you're at who can appreciate and accept you where you're at, you know, it's the whole world isn't your, your previous Christian religious subculture, but it takes a while to start establishing new connections with other people. Like, for example, a lot of times when people were in this phase, I might encourage them to to Okay, look and see what meetup groups are in your city. Yeah, yes. Because a meetup group, you know, I mean, there are secular humanists, atheists, you know, agnostic, non spirit, I mean, there are a lot of groups that you can check out, to start maybe getting connected with people who are fine with where you're at, they're not gonna have a problem with what you believe or don't believe about God. The other thing too, though, is that I think that we are a little bit perhaps a victim of Western civilization who is insistent upon working everything out conceptually in our mind. So a lot of people will go through this incessant can, you know, I need a new and improved version of God, I need a new and improved version of this and they just roll it over in their mind and they're like, you know, the mind is a concept generating machine. And yeah, you know, I remember out of your saw the movie Forrest Gump, but there's that scene where he's run and run and run. And then finally, he just gets to this point where it's like, Okay, I'm done.

David Ames  39:01  
I'm done running. I, you know, I just want to bring up I read your blog, it sounds like you're a runner, I'm a runner as well, I find, I find so much of, you know, I don't know, just quiet time when I'm running. And I feel so much better after I do that. And so every time I see Forrest Gump, and he says, I just felt like running, I start, I start weeping, because that means something so deep to me, and that the grief that he was experiencing, and that and that, you know, running gave him some peace for that. Yeah.

Jim Palmer  39:40  
Yeah, I learned there times when I mean for me, so basically, I use that analogy to say, I came to a time where I was like conceptualizing, conceptualizing working over my mind. What's the new belief? What's the new thing to plug in? And then finally, which is like, I'm done. I can't do this anymore. I'm tired. Yeah, this constant you know, like And isn't necessarily like how much of this, you know, is just helping me love people more? Is this connecting me into the present moment? Is this allowing me to enjoy the world that I live in? Is this actually improving and bettering my life? Like who says I have to figure it out and come up with a nice, detailed belief system about something, you know? And I've read about this in one of my books, okay, like, if I go enjoy the sunset, am I is the experience of the sunset going to be heightened if I can explain it, or if I can develop a sunset theology? about it, it's not in fact, it's probably going to, but so I think that outside of religion, I found a lot of fulfillment and very human things. One of them was running, you know, I started marathons and ultra marathons along as one of runs on in 35 miles. I started in the art, I realized that I really enjoyed abstract art. Yeah. And enjoy being outside in nature and in and so I know that for a lot of people, because religion determined what they could or couldn't, couldn't do what they should or shouldn't, like, they don't even you know, like, when I in my life after religion course, one of the modules, I give the person a whole list of questions to help them determine, you know, what spirituality means for them. But the question is, like, what, what brings you joy, what centers you in yourself? What makes you come alive? And a whole slew of questions that are just, you know, designed, they're simple and practical questions, not these big, theological, right, or existential ones, it's the same thing with the meaning of life where you know, it. If I were to say that life is meaningless, some people would be get a bit upset and think that that's really dark. And it's hopeless, and it's not realistic and all this stuff. But, but the other way to look at that is that that's really entirely hopeful and inspiring, because what it means is that you have the freedom to cultivate the meaning that matters to you, you can determine what matters most to you in life, and then you can cultivate a life that reflects that, you know, there's not like someone telling you, it has to be this. Right? So saying that there's a meaningless life is meaningless. It's not saying that there's no meaning. It's just saying that you're the one who has the opportunity to create, determine and cultivate it, as opposed to religion telling you what it's supposed to be.

David Ames  42:44  
Right. I like to say that the you know, the universe may be indifferent, that humanity is not right. We are the meaning makers, we make meaning.

Jim Palmer  42:55  
Yes, and, and so I think that the, it takes time to make that transition out of religion, I think sometimes, it's it's more practical, daily, simple things, and less, you know, this kind of gnashing of the brain to come up with better answers to the existential questions of our origin and what happens when you die. And, you know, I just read a book by Becker called The Denial of Death, Ernest Becker. And one of the things he says in his book is that the affinity whereas Freud, saw sexuality as sort of the the, the fundamental problem that leads to so much neuroses, Becker says, no, no, it's really the terror of death. And what that represents, you know, the finality of it, you know, the, the becoming, facing the creature leanness, of our, of our existence as human beings. And so I think that one of the reasons why people are very attached to religion is for example, religion, supplies, answers to the things that people are most fearful of, or the things that they want to build their security around. Yeah,

David Ames  44:21  
I've noticed lately I want to do an episode on grief. I plan on doing that, but the episode on grief, but even just our cultural touchstones, if you look at Netflix, and just count the number of movies that are about seeing a loved one after death in some way or another, right, somehow transcending that barrier of death. It's so much I feel like so much of religion is the psychological defense is a natural, normal human response to losing someone that you love so dearly that you can't fathom, not having them with you.

Jim Palmer  45:00  
Yes, I'd think that what I see though that sometimes there are ways that religion lead can lead a person off the hook from embracing life fully. You know, if, if the downside of having this sort of certainty of an afterlife, it's kind of like the backup plan, whatever happens in this life, it's you know, I mean, how many Christian people have you heard say that? Well, you know, even the Bible verse about how the your struggles now are minuscule compared to the reward in heaven and this kind of thing, right? You know. So who was it was in Marx that said, the Religion is the opium of the people, the basic idea was that the proletariat or the working man could experience in just conditions in the world. And they, they would be tolerant of it, because on Sunday morning, the preacher would woo them into these dreams of a future heaven. And there was a passivity that would come to set in, you know, like, why, why can find my conditions now, when I can expect to have a reward in the future, if I will just tolerate these a little, a little further is the same thing with apocalyptical kind of teaching, you know, if I, if I believe basically, it's all going to go up in flames, then like, what do I really need to be all that worried about the Earth at the climate

David Ames  46:36  
change?

Jim Palmer  46:39  
It's all going to, you know, go through a nuclear meltdown in the end and start over,

David Ames  46:46  
right? Yeah, no, I yeah, I think eschatology has really dangerous especially we're we're now seeing this in the United States political system, just the the kind of policy that gets generated based on some aspects illogical. Theology is terrible. Yeah. Hey, I do want to circle back just a little bit. So again, I think people that have gone through these faith transitions. First thing they do is they get online and they see just these terrible angry people. Yelling, yeah. So you know. So when I say 2015, I realized, man, I know that I no longer believe I don't, I don't believe what do I do now? Right. And so, you know, I started reading books, I started getting online. And really what I was looking for was community. But the first thing you see is everyone else going through the same kind of grief, anger phase that we all kind of go through, it's a real natural part to kind of lash out at our former faith. But what can we do as humanists to try to step into that gap? Right, so that the, the the baby not a theist, or however you want to describe them, but the, you know, early phases of that deconstruction deconversion that they can find, you know, a more positive community that's not just in that angry phase.

Jim Palmer  48:17  
Yeah, I remember that. I wrote a blog post. It's been it's a long time ago, but I reposted every now and then which was something like, the the five mistakes I made during, in my deconstructing of religion, and I, but I introduced it by saying that mistake is probably the wrong word, because a lot of this just going to happen, it's even a necessary part of the process. But you have to also, it's something there's more on the other side of it, you know, as opposed to getting getting stuck in it. And one of the things one of the mistakes that I made is that I shifted one fundamentalism to another right, you know, like I was a Christian fundamentalist from the standpoint that I had absolute certainty about a certain Christian theology that I that I would argue tooth and nail over and, and and in that sense, I was a fundamentalist, but then I just switched sides and became a fundamentalist in a different way, which was, you know, having my absolute certainty and superiority and my combativeness against religion. So, you can make, it can be a religion, religion can be a religion, whether you're for it or against it, you know, like you can make a religion out of either and so, the, which as you said, it makes complete sense, okay, if you take a lot of the cases of people that, that, that I've been I work with, if you gave 1020 3040 years of your life to religion, and it dominated everything in your life, and you discovered that not only is it Not true. But it basically determine your trajectory in life and all kinds of ways that you now see your harmful, you're going to be pissed. Yes, you know. And it's, and you're in for time, you're, you're, I mean, it's likely you're not going to see one shred of, you know, goodness that has anything to do with religion. And your your only thought is that I can only hope that religion will be totally eradicated from the face of the earth. And as much as I can help that happen, and I'm all in. And that's completely understandable, you know, during a phase of the deed of deconstruction, you know? But then, for me, I guess just my own path. I started discovering Well, there's a few things first, my particular experience of religion isn't the same as everybody else's. Okay, so that's number one. I mean, there are some people who actually have been part of some religious community or religious tradition that was more accepting or loving more, you know, less. So not everybody had my experience, it wasn't as bad or fundamentalist. So I mean, take, for example, if you had gone to a Unitarian Universalist Church, your own life, you know, like, that's a religious community, religious tradition, or religious experience, but it's not gonna be the same in terms of perhaps it's, so I realized that, then I had realized, well, and I'm also like, you know, basically believe in the freedom of religion, right? So I can't really go around and like, insist that religion be completely eradicated from the face of the earth, because if people want to follow religion, then that's their choice to do that. And where I would draw the line, and this, what I do is I tell people, I'm not against religion, I'm against the misuse of religion. Now, even though I don't practice religion, I don't come out and say, did no other human being can or should, but I would I do stand up and confront religion where I think that it's doing harm in the world. Right. So I think that the shift between, it's almost like, I think part of the goal is to no longer make religion your reference point, either for it or against it, find another reference point and, and to me, humanism provided that reference point, or it's one reference point that I mean, it states that it doesn't hold to a belief in the supernatural as a way of defining itself, but other than that, then it sets off on a more positive course, to live a meaningful and ethical, fulfilling, productive life, you know, and I think that sometimes, you don't want to you, it's not a good trade off. For you to switch from years and years and years of a bad religious experience. And then the whole next stage of your life is nothing more than just being angry about it. Like either way religions still guide you, you know, yeah. So, you know, to sort of to come to a different place. That's why I started doing a lot of personal development with people one because I realized they didn't have the tools to do that, because of what religion did. And because I realized that people would often get stuck in the armpits that religion part of it. Yeah. And you're, and the thing is you're describing is true in general than in a lot of social media. You know, it's very easy to find people that are mad about something, right. Like, that's, you know, whether it's Twitter or Facebook, it's yet and can be a little more challenging to find groups of people who are learning to cultivate a new way of living their lives, you know, after religion, something a little more than just the victory all of of ating religion. Yeah,

David Ames  54:23  
I find that, you know, I have to stop myself from that first reaction, right? There's a famous XKCD cartoon where the character saying, Oh, wait, I'll be there in a minute. Somebody has said something incorrect on the internet. There's this sense that we have, like, somebody said, something that's not exactly right. I have to correct them. And no, it's not your job. You don't have to do the letting go of that, I think is actually a huge part. And so the question I posed You go ahead. Great.

Jim Palmer  54:56  
Well, let me just say real quick, a big part of what I think I do in terms of my social media presence is that I'm not.

I am. I will publicly take issue with a lot of things I come across in terms of religious mindsets, and, you know, so

it's bad, but it's only a part of how I understand who I am in the world. Right? No, it's, and that's one of the things that really attracted me to you. Is that my involvement in humanism, then, you know, I got in the secular community as a whole. I did find it sometimes the what what's commonly referred to and usually it's a pejorative reference isn't new Atheism, with you know, which tends to be the more combative and demeaning sort of approach towards religion, you know, like, like, for example, we're gonna Yeah, I mean, it can get pretty bad. Oh, yeah. You know, so

David Ames  56:09  
no, and, in fact, a huge premise of why I want to do this podcast is, if you want the hardcore, anti atheist, you know, religious people are stupid, you can find that everywhere. Right? But the, what is missing is, if, if that isn't you, what would have what's what is there for us, that is, a huge portion of why I want to do this podcast is let's talk about, you know, it is a part of the human experience to have that religion is a human invention. And that is somewhat natural, you could say, right, and observe it and talk about it, we can describe our experiences of having been in it and coming out of it. And I love the theists in my life, right? That included my family, my very, very good friends, college, college friends, I love these people, why would I? Why would I be attacking them? And, and more importantly, I think there's a perspective of that religious people are stupid somehow. Well, I can't say that. Otherwise, I'd be saying that I was stupid. I'm the same person, I have the exact same intelligence as I did four years ago, than I do today. And so it's not about intelligence, right? It's so much more about culture, it's so much more about, you know, how, what your family was, like, all of those things,

Jim Palmer  57:31  
your your, ya know, and all kinds of other underlying factors that would lead to a person being religious, even if they've got a PhD in astrophysics, or whatever, you know. Now, to be fair, I will sometimes switch on to religious channel on TV, just because, like, I have to, like, I don't know, it's some weird form of entertainment or something. Well, I think, to these people still believe this or like, this is actually happening. So that said, are ways that I take on religion Full Frontal sort of like, confrontation, where I believe that it's, you know, being toxic in people's in people's lives. But yeah, the reason why I thought a year is so important is that when I just seen the grace for eight years, I thought, okay, that's, you know, someone who's going to create spaces, where, where people can dialogue and converse, on honestly, and vulnerably. You know, but but, but not have to be a, a combative environment to, to explore and talk about, you know, these kinds of things, because I still think that the greatest defense do things Christians and atheists have in common is that the greatest defense for their, for their positions, in my mind, is their morality or their ethics or their goodness. I mean, the reason why we're so upset with Christians is because they're hypocrites. Okay. That's one of the reasons Sure, and why and what and so, I think it's the same thing with atheists. I mean, if you see an atheist out there being disrespectful, being an asshole, you know, like, being superior, demeaning and diminishing, other people like, that's the, you know, like, that's gonna end up being what discredits who they are in the world.

David Ames  59:31  
Right. Right. You know, so, let me let me try to segue here. It brings up an interesting point for me. I think the thing that originally attracted me to Jesus, and this happened for me personally, in my late teens, was his sense of attacking self righteousness. Right? So he was he was going after the people of his day, the religious leaders of his day, who had the form of spirituality or whatever you want to call it. And, and yet, we're, we're practicing hypocrisy today. You know, I often say that the Evangelicals of modern day are really the Pharisees of that time. And I said that when I was a Christian, I say that. But now as an atheist, I see the exact same kind of mentality in atheism, right? There are times when, when it's, it's this certainty that I am absolutely right. And you are wrong, and I'm going to correct you. So the segue is this. So you are a humanist, but you're a humanist who writes about Jesus a fair amount. And I'd like to talk, I'd like you to talk a little bit about how you understand Jesus, maybe the New Testament now, is that something that you still find meaningful at all? And just let you go?

Jim Palmer  1:00:52  
Yeah, I think that, um, well, there's a lot of layers to this one layer is that did as a matter of historical fact, was there Jesus. Okay. And, of course, there's some disagreement on it. But for just for the sake of the purpose of this podcast, let's say that the, the, the, it seems to tilt in the direction of the fact that there was a historical individual, who we identify as Jesus who actually lived. And, and after that, we virtually know almost nothing very little. Okay, so let's just say that just for the sake of this,

David Ames  1:01:34  
I don't want to get down into the dark, dark hole.

Jim Palmer  1:01:40  
Right, so then you'd have to say, Okay, well, then the only thing we really know about Jesus, mainly, I mean, except for the obscure thing here or there by one or two other church historians, is what it says in the gospels, which are roughly, you know, at least three of them roughly about the same story, you know, give and take a little bit, and then John, which is a spiritualize version of itself. You know, it's the reason why I think that there are times when I feel like that there's not that we can deal with Jesus, that we don't necessarily have to totally demolish and discredit Jesus, in the sense of one of the reasons why that you just said, is that Jesus seemed to provide a meaningful path of being an individual, he can look at a religious tradition and confront the things about that tradition, that are detrimental and affirm the things that are, you know, constructive and good. You know, Jesus was a Jew, and he took on his Judaism, that ultimately, you know, got killed. And, but he also affirmed it or explained it in more detail, you know, like the Sermon on the Mount, you say, Don't murder, I say, don't hate you. And so I see, then there's the whole religious or these, you know, archetypes that Jung had several and others have talked about this. So, to what extent is Jesus represent something that human beings almost universally, first, Jesus symbolizes something that human beings universally connect with? Is that possible? You know, I wrote a blog post. Also, there was like, you know, fifth, I think it was other like 15 ways that Jesus is relevant, regardless of what you're doing, whether you're a Christian or an atheist, here are 15 ways that Jesus is irrelevant. So like, for example, and this even gets into how you want to take the Bible so you can take the idea of, of Jesus, this idea of him being some mix between divinity and humanity, which actually historically, I think kind of got blown into out of proportion in a way that even Jesus would be surprised by but as a as a symbol of self actualization. For example, you know, a person coming into the full, the full awareness and full expression of of who they are, you know, a person who was compelled to stand in solidarity with the victimized with the marginalized. A person who spoke truth to power in this, you know, religion, to the political establishment of his day, you know what, so in that sense, I see that the Jesus can have non religious be viewed as meaningful in these ways that don't have anything to do with the religious context. In fact, you know, there's books, I read two of them by the same book title entitled Christianity without God, which are two books that were written by people who spoke of the fact that, like, even the Jesus himself didn't even believe in theism, the way that the Christian church is, has made it indeed, made it into and that so it's so I see Jesus in that sense, I see Jesus as somebody who represents and symbolizes something that human beings instinctually are inspired to or compelled by. And just like, I would see relevance in you know, whether it's Martin Luther King, Jr. or Gandhi, or, you know, any, any, any, no, the Buddha, any number of people that the represents something meaningful meaningfully for human beings.

David Ames  1:06:25  
Yeah, I think, you know, I think one of the things that I've learned, and with your educational background, you probably know, much better than I do. But is that these questions about how do I find meaning? How do I find happiness? Are all you know, I mean, this is not

Jim Palmer  1:06:44  
nothing new under the sun. I haven't come

David Ames  1:06:47  
up with one new idea, you know, to add to this conversation, either religiously, or from a naturalistic perspective, and that we have been trying as a species to answer these questions since the beginning of time, right? The Greeks, you know, with this idea of kind of a civic religion, or you know, that with ethics with having a you know, like the, the, the Chinese with Confucianism, you know, like, just, this has been around a long time,

Jim Palmer  1:07:17  
including Jesus robbing, preferred, this isn't the first time somebody in history was sort of the Divine man savior. The, I mean, once you start poking around a person comes to realize that this story of the origins of the universe in the Bible aren't exactly unique to the Bible, that the idea of, of a god man, Messiah who saved the world isn't unique to the Christian belief system. So these are, you know, which is maybe why they represent these archetypes because they're reoccurring themes reoccurring people now suddenly get asked, but why do you think Jesus stuck the way he did? You know, like, I mean, it's hard to avoid the fact that out of all the, you know, billions and billions of human beings that that have lived, you know, how is it that Jesus has endured? You know, if you take 2000 years out of the totality of 200,000 that human beings have, and there's all kinds of reasons why we could talk about where a person might, you know, could explain that my view of the Bible is a little, I'm not sure that I'm like, this is something that I'm going I would, you know, go to the mat on in terms of my understanding the Bible, let me put it this way. I think that, that this, honestly could be giving the Bible more credit than it deserves. And I, and I acknowledge that. I'm not sure it is, but it could be. So what I what I can think of the Bible. Or maybe I'll put it this way, a, to me a high view of the value of the Bible. It's a non traditional kind of Orthodox Christian view would be good or something like this. The Bible tells a story about humankind's relationship with the transcendent humankind's relationship trying to navigate and be in relationship to or with that non material, transcendent dimension to life, that we ascribe the word God to. And, and the the value of the Bible is it tells this this story of that evolution and relationship. Part of that story is like really bad. Part of that story is people running around and rationalizing going into parts of the earth and completely exterminating you know, groups of people rationalize it somehow that God told me to do this, right. It's part of the story in the Bible. It's still the story, right? People still do this to happen and crusades happen in all kinds of ways where we still commit that error. So no, there is There's no god that told people to go into some country and wipe out people for His glory. There is no god that told him by smash baby against rocks, there is no God who killed the guy who slept when he was carrying, you know, the Ark of the Covenant, none of that stuff happen the way that it was explained it was explained the way it was for a useful purpose. But a what you did that's part of the storage humankind's relationship with God, all that kinds of stuff that we do, but the story can also be beautiful. Yeah. You know, like the book of Ruth, like, you know, the you know, Naomi loses everything. And with with no obligation, Ruth gives up about everything to help her right. And I had Hebrew by Dr. McGarry in seminary, and one of the things that I learned in that Hebrew class is that the Hebrew word there's a word that's used to describe Ruth and the only other time the word is used in the Bible is to describe God Himself. And it's the word hesed, which means loving kindness. Yeah. So, you know, that's a beautiful story. Sometimes we're like that sometimes we are willing to come alongside people in their suffering and sacrifice our own comfort and well being to stand in solidarity with another person and help them and in those moments, that is the best example of anything that we can point to in refer to his transcendent or ultimate reality or even God. Yeah. So I think the Bible is all of that, you know, it will, that it's not to be taken into a story. And it does put the onus on the individual to have some discernment. Yes.

David Ames  1:11:56  
What is? Yeah, what's, what are the lessons we're supposed to learn from this? What maybe what not to do in many cases? But yeah,

Jim Palmer  1:12:03  
you know, like, like Paul wrote, Mozu, you know, I mean, Paul wrote most of the letters in the New Testament, but you gotta say, Are they okay? He, Paul is writing letters to churches answering questions, trying to figure out how does it work to be a Christian in the context of our culture, but it was cultural, you know, like it had to work in their culture. Yeah. So, I mean, to see women wearing head coverings to church are taking seriously that they can't be pastors or that they need to submit to their men, or they're spiritually, you know, like, these are, in my mind cultural aspects of the evolution of understanding these truths, but they're not sacred.

David Ames  1:12:43  
Right, right. Well, I think that's the that's the point, right? As a humanist, we can take in the stories of the Bible and derive some value from them, but without being obligated to do the apologetics, right? To make them literal, or to make them binding in some way that you know. So we can we can find that value in the same way that we can, in other historical writings and other Yeah. So that, so I'm cognizant of our time, and I want to give you a chance to just tell the listeners a little bit about your work, how they could reach out to you. You've written five books have maybe maybe briefly tell us about those and then tell us a little bit about your coaching and how people can engage with you.

Jim Palmer  1:13:28  
Yeah, I. So I've written five books, divine nobodies is the book where I share my initial deconstruction of my faith, and what were the factors that led to my deciding to leave my ministerial career and my Christianity. And once I started getting letters, and noticing that people were getting stuck in the anti religion kind of mode, I made the decision that I needed to write a follow up book that was describing my initial attempts of figuring out what it meant for me to live a meaningful life after religion. So my next book wide open spaces, is a book where I tell the part of the story is I stumbled forward trying to figure out life and meaning outside of religion. My third book has been Jesus in Nashville. And that book was my so I deconstructed all my Christian theology, except I didn't know quite what to do with Jesus Himself. And so I devoted a year in my life to test a theory that I started to have about Jesus, which was there's absolutely no difference between Jesus and me that that the claim that Jesus was more than me is not true. And or that I'm more than I think I am. Either way, whatever Jesus was, I AM, okay. Okay. So I spent a year of my life kind of plowing into that which was, it was highly controversial. My publishing house which I published my first two books, cancel my book contract they accused me of, of heresy and and said they could not publish the book. So because I wrote the first my first book contract was written with a with a Christian publisher, and they were little, they were okay with divine nobody's ever getting kind of nervous with wide open spaces. And when being Jesus came out I was like we're done. So that was being Jesus in Nashville, then the next book after that was known some of the edge which was a book about my journey of address addressing the root cause of my own suffering, which I was not able to resolve in my previous religious framework. And in that book, also kind of disentangle what it is particularly about Christianity that prevents people from really resolving the root of their own suffering and living a life of fulfillment. And then, the very last book I wrote is called inner anarchy, which was my last attempt to give a alternative understanding of what Jesus meant outside the Christian religious framework and understanding. And I just finished my manuscript of my sixth book, which is how to have a great day without God. A, the subtitle is a non religious guide to living life. Well, that's probably the book that's maybe the more humanist non secular discussion. Okay. So, you go to Jim Palmer on Amazon, you can find any of those books, I have a website, Jim Palmer author.com. And I, like I said, I do I do a lot of spiritual direction and personal consulting with people who are deconstructing their faith going through a faith crisis, trying to figure out all this stuff we've talked about on the, you know, after religion, I've got a life after religion course that you can do, you know, also online, which is, walks people through the steps of addressing more the depths of our religious indoctrination in church. Religious damage, addressing that on a deeper level. And so you know, I'm on Twitter, I'm on Facebook, you know, I guess Jim Palmer author.com, you can find it pretty much about anything there. You know, it will give you the links to my Amazon or the course or anywhere else. I'm on very cool. Social

David Ames  1:17:33  
media. So yes, excellent. That's fantastic. Yeah. And I, you know, I've, Jim, I've really appreciated this conversation. And I felt like, we could have done this for four more hours. Maybe if you'll consider it some other time, we'll have you back on. This was really, it's been a lot of fun. I appreciate you coming on the podcast,

Jim Palmer  1:17:53  
you I'd be happy to come on anytime. I also appreciate you and who you are for other people in the world. And so you know, it's, I'm inspired and hopeful knowing that there are people like you that are you know, taking that approach of being the graceful atheists creating spaces where people can explore humanism and a secular approach to life, that without it just being a complete, you know, like, I hate religion parade.

David Ames  1:18:27  
Exactly. Yeah, I'm trying I in fact, I started my podcast by saying, My name is David. And I'm trying to be the grace radius. Because it's aspirational, right, like I haven't gotten. I'm figuring it out like everybody else. So Well, Jim, thank you so much, and we will talk to you a bit later.

Jim Palmer  1:18:45  
Okay. Thanks for

David Ames  1:18:54  
some final thoughts on the episode. I hope you enjoyed my conversation with Jim Palmer as much as I did. We could have talked for hours. There was so much that I wanted to get into about humanism and Jim's faith transitions from deconstruction to becoming a secular humanist chaplain. I feel like there's lots more on the table there. Maybe we'll have Jim back at some point in time. There'll be lots more to say about humanism in future episodes as well. I do want to point out that Jim is a life coach specifically for people who have D converted for those people who have deconstructed their faith and find themselves in need of someone to be there along the way. So I highly recommend that you get in touch with Jim if you are looking for some support. I'll have links in the show notes for all of Jim's online presence. If you want to get in touch with Jim, you can find his website at Jim Palmer author.com. I'll also have links to his books on Amazon. In our interview, we do bring up the clergy project again. That seems to be a common theme. I'll have links to the clergy project. And I also want to bring up just one correction. In my previous episode, we mentioned the humanist celebrants and the American Humanist Association. And the American Humanist Association has corrected me to point out that their adjunct organization that endorses celebrants and chaplains is called the humanist society. And so I will have links to the humanist society. For anyone who is interested in exploring, becoming a humanist Chaplain themselves. I want to thank Jim for coming on the podcast and sharing his considerable insight. And I hope it helps you on your journey of discovery of what it means to be a human being having a human experience. Time for some footnotes. The song has a track called waves by mkhaya beats, please check out her music links will be in the show notes. If you'd like to help support the podcast, here are the ways you can go about that. First help promote it. Podcast audience grows by word of mouth. If you found it useful or just entertaining, please pass it on to your friends and family. post about it on social media so that others can find it. Please rate and review the podcast wherever you get your podcasts. This will help raise the visibility of our show. Join me on the podcast. Tell your story. Have you gone through a faith transition? You want to tell that to the world? Let me know and let's have you on? Do you know someone who needs to tell their story? Let them know. Do you have criticisms about atheism or humanism, but you're willing to have an honesty contest with me? Come on the show. If you have a book or a blog that you want to promote, I'd like to hear from you. Also, you can contribute technical support. If you are good at graphic design, sound engineering or marketing. Please let me know and I'll let you know how you can participate. And finally financial support. There will be a link on the show notes to allow contributions which would help defray the cost of producing the show. If you want to get in touch with me you can google graceful atheist or you can send email to graceful atheist@gmail.com You can tweet at me at graceful atheist or you can just check out my website at graceful atheists.wordpress.com Get in touch and let me know if you appreciate the podcast. Well this has been the graceful atheist podcast My name is David and I am trying to be the graceful atheists. Grab somebody you love and tell them how much they mean to you.

This has been the graceful atheist podcast

Transcribed by https://otter.ai

Review: Doubt: A History

Authors, Book Review, Naturalism, Philosophy, Secular Grace

I have just finished Jennifer Michael Hecht‘s Doubt: A History. It has been around for some time but as I am new to atheism it is new to me. I would suggest this is an extremely important book for modern atheists to provide perspective on where we have come from and direction on where we are going. There is something wonderful about history. It places our ideas in context. It draws lines between what would appear to be disparate ideas. This book provides that context and draws those lines in a valuable way.

After my deconversion I had a number of ideas I was desperate to express. You will find them throughout this blog. Interestingly, however, I was mildly disappointed to find that none of my ideas were particularly original. Come to find out my experience of deconversoin was rather typical in fact. Average.  I titled my first blog post “A very common message” after this realization.

After reading Hecht’s book I am even more disappointed to realize that my ideas are not only not original for today but not particularly original for 2600 years ago. It is quite a humbling experience. But it does provide a sense of unity with doubters throughout history. And for that I am grateful.

Hecht’s book is dense with quotes from doubters and moves at break-neck speed from 600 BCE to the turn of the millennium. Attempting to review the book in the traditional sense could never do it justice. If I were to start quoting this post would be as long as the book. (Take note meme creators, this book is a rich quarry of quotes). Instead, I will write about the reactions I had reading the book and how they apply to the modern doubter.

I had the chance to interview Jennifer Michael Hecht about “Doubt: A History” on the Graceful Atheist Podcast

In praise of Doubt

The book is not titled Atheism: a History and this is significant. For one thing, the original usage of the term meant something closer to heretic rather than the way we use the term today as a complete lack of belief in any god(s). In fact, a common theme in the book is the deep and profound doubt expressed throughout history that none the less defaulted to some distant conception of god, from Aristotle’s prime mover to Spinoza’s  (and Einstein’s) pantheistic god and  what feels like capitulation in Kierkegaard’s fideism. Those who took doubt to its logical conclusion of true atheism were few and far between until the time of the enlightenment. And even those who did were wary of releasing this truth upon the masses for fear of the collapse of social norms.

The book could easily be titled Skepticism: a History. In many ways it is philosophical skepticism that is the line one can draw through the history of doubt. The Epicureans and the skeptics really began to rigorously question theism. Questioning everything especially that which comes from authority is a common theme. Decendants of these philosophies often refer back to the ancient Greeks in solidarity during their own times. Including our own time, we owe a debt to the skeptics.

However the book is titled Doubt: a History. There is something deeply moving about the word doubt. It implies one cares enough to question. Doubters have skin in the game. Doubters question not purely for the sake of questioning but for the sake of knowledge and truth.

Taking one’s place in the line of history

I am a doubter and I am proud to be a part of its history. After getting over my disappointment in the lack of originality of my ideas, I found great comfort in having historical precedent.

Reading Hecht’s book one can see the cumulative effect of the writings of doubt through history. Each generation is emboldened by the writings of their predecessors. The fear of expressing one’s opinions which are contrary to popular belief is widdled away bit by bit. There is a wonderful scene described in the book when Hume sits down in a room with 15 other atheists for the first time. That is what you call a historic moment.

The freedom we in the West experience to express our doubt up to and including atheism is due not only to the enlightenment philosophers but all those who went before them as well. Today we are dazzled with Dawkins, Harris, Dennett and the inimitable Hitchens. But there would not be four horsemen today if not for Diogenes, Epicurus, Cicero and Lucretius.

The doubter’s perspective

Hecht spends a fair amount of time reading between the lines of history to find doubt’s story. By this I mean there were time periods and cultures which attempted to repress doubters. As is often noted history is written by the victors. But wonderfully we have doubter’s stories as imprints in the counter-arguments of the prevailing ideologies. Like a cast mold the negative space of doubt can be inferred (or directly quoted) by the diligent ways it is argued against by the true believers.

I personally enjoyed reading the stories I am familiar with from my own prior faith tradition delightfully told upside down from the doubter’s perspective.

The Jewish flirtation with Greek culture and the reaction as told in Maccabees and the story of Hanukkah. This is the pull of cultural assimilation and the conservative reaction against it.

I have always appreciated the book of Job for its brutal honesty. Job accuses God of being unjust. Hecht points out God makes a “heap” argument to Job for faith. Meaning, how can Job account for all of creation without appealing to God. Interesting take. Job’s wife steals the scene by encouraging Job to “Curse God and die” and may be the true hero of the story.

I have also always loved Ecclesiastes. But relieved of the burden to make pious sentiments from this wisdom one can hear the bitter exhaustion and resignation for what it is.

“Might as well have a good time because the universe is unjust and uncaring.”

Others have pointed out the doubt of Jesus in the garden of Gethsemane but Hecht portrays Jesus as a world class doubter. He seems to be reliant on his followers’ belief in him and is practically begging them to do believe in him. He has moments where he seems unsure of himself and the Father. This all culminates on the cross with

“Why have you forsaken me.”

The key insight of the book is that Christianity, particularly as described and defined by Paul, forever makes doubt a feature not a bug by requiring faith alone. Not just faith but faith without evidence.

“Blessed are those who believe but have not seen.”

Hope and discouragement

My favorite term in the book is graceful-life philosophies. As you may know I have a particular regard for the word grace in a secular setting. This wonderful term describes the philosophies of Socrates to Epicurus. And it means seeking the answer to the question:

How does one live well?

This question seems particularly poignant to our times. We must seek a secular pluralistic society as the world grows smaller and smaller. Rather than beating the dead horse of if one can be good without god, we should be asking how can we thrive and work with each other. We need graceful-life philosophies to unite us in this task.

In reading the history of doubt there is hope that even in oppressive environments rational voices remain. Regardless of the culture or particular religion there are those who express their doubt giving encouragement to future travelers.

The flip side of this coin is that humans have a tendency toward superstition and religion.  People do not like feeling out of control so they fabricate stories which explain the phenomenon around them. Again we can see this by reading between the lines in the negative image of the prevailing ideologies. In the Old Testament all the idolatry that gets systematically stamped out is an indication of people  not only seeking gods but very localized micro-cultural gods. In the early Catholic church the attempts to rid itself of heresy eventually get worn down and the use of votive candles and individual saints indicate the same phenomenon.

Ultimately, the hardest take away from the book is that forward progress toward reason is not a given. The hard-fought for knowledge of reason, logic, mathematics and the beginnings of science collected by the Greeks and represented in the library in Alexandria can and was burned down figuratively and literally. Though the flame of reason moved to the Muslim world rather than going out during the “dark” ages there is still a sense of opportunity cost. Where would the world be if the pursuit of science had been unbroken from the time of the Greeks until now?

This too is especially poignant for our times. As I write this in the US at the begining of 2017, there is a sense of loss of forward progress for the voice of reason. We have a responsibility to protect this forward progress and stand up for truth.

We have been having the same arguments for millennia

I started out this post by acknowledging my ideas about my new-found atheism are not new. That is the understatement of the century. While reading the history of doubt one comes to the inescapable conclusion that there is “nothing new under the sun.” The arguments for and against theism have been hashed and rehashed over and over again.

What was exciting to discover is that these debates have occurred in many cultures throughout history. They are not unique to the Abrahamic religions in any way.

What is a little depressing to discover is that we are still having the same arguments. As science has moved the gaps in knowledge literally to tiny fractions of a second after the big bang, apologetic arguments have moved further into the abstract.

As a relatively young atheist what I am struck by is the evasiveness of apologetic arguments against doubt. Apologists always have an answer. Those answers rarely deal with the questions straight on and at least in my experience are never satisfying.

All apologetic arguments tend to reduce to god-of-the-gaps (what we do not yet know) arguments or the epistemological black holes (how can we know anything without God?)  of the Cynics. This feels like a thoroughly beaten dead horse. Doubt has won. The history has been written.

What is next?

The question I have been asking myself from minutes after acknowledging my own doubt and becoming an atheist and the question I find myself contemplating after reading this history of doubt is “what is next?” What do we do with the hard-fought for knowledge? Keep beating a dead horse?

I’ll be writing about that in the coming months. In the meantime, thank you to Jennifer Hecht for a comprehensive look back at where have come from and how we got here.