I just saw someone on TV commenting that there were no ceremonies today involving major politicialns, commemorating the anniversary of 9/11. "America is moving on." I'm hoping that means that it's okay to take this anniversary as an opportunity to say something that might really offend some people. This is a post I wrote 5 years ago, when I was reading a book by the late atheist Christopher Hitchens. (That is, it was not originally written on the occasion of an anniversary of 9/11.)
You know, of course, what prompted the "new atheism," the surge of books by Hitchens, Dawkins, Dennet, as well as lesser luminaries, some of whom burn hotter if not as brilliantly. It's because of 9/11, the day that changed everything.
That morning I rose late, about ten o'clock or so, and began what I expected would be a slow day. At noon my friend Don Downs of the Poli Sci Department was going to bring over some documents about a professor who had been de-tenured and fired by the Board of Regents, a case that we though raised some serious due process issues. We were thinking of trying to get the faculty senate to take a position on the case.
Quite unexpectedly, the front door bell rang. It was Don. I opened the door and looked at him sourly. "You're early," I said.
He looked at my bathrobe. "You haven't turned your TV on yet, have you?" he asked.
"Why? What happened?"
"Somebody flew a passenger plane into one of the towers of the World Trade Center and knocked it down."
"O my God," I said stupidly, "that must have killed hundreds of people."
"Oh, thousands," he corrected me.
The next thing I said was an angry outburst: "Do you see how wonderful religion is!? How it helps everyone to live together in peace?" Don looked startled.
How did I know, instantly, that this was a religious act? I don't think I was even sure right away which religion was involved, but that religion was at to bottom of this seemed beyond doubt. You have to admit that, wherever there is widespread and persistent violence in the world, especially irrational vioulence -- whether it is on Ireland, Lebanon, Israel, Aghanistan, Iraq, Sri Lanka -- it is usually caused by religious differences. Hitchens argues convincingly that the last European war, the civil war in Yugoslavia, was really about religion as much as anything else. "Ethnic cleansing" was really religious cleansing. It was Christians killing Muslims, and doing so because the Muslims were Muslims and, most particularly, because the Christians were Christians.
Years later, it occurred to me that there was a simpler explanation of how I knew that this was a religious act. The clue lay in the fact that the violence on 9/11 was obviously suicidal. The pilots of those planes must have died together with their innocent victims. When we secular humanists commit an atrocity to make the world a better place, it is because we selfishly want to live in that better world. If the atrocity can't possibly have that motive, one knows at once the motive was religious. The statement an Islamist once made to a reporter, "We will win because we love death as much as you love life," surely is a profoundly religious statement.
Hitchens would quickly point out, and he would be right, that this does not really undermine his thesis. After all, the very worldliness of the secular is a constraint. If I want to live here with you, that is a tie between us. My selfish desire to live is something you can appeal to when I grow too indifferent or hostile to your interests. In the gravest extremity, when all else has failed, it makes possible the ultima ratio, the last of all reasons, the threat of death. Religious fanatics, with their "self-sacrificing," "altruistic" behavior (which incidentally are a fake self-sacrifice and spurious altruism in people who think that they will be rewarded with eternal bliss) cannot be appealed to in this way.
In view of this, why do we persist in associating religion with peace and public order? I do it myself! To some extent I think it is a sort of illusion of perspective. We in the liberal West have a distorted view of what religion is really like. Our religions have been corrupted by two centuries of contact with peaceful secular humanists. The idea that peace and public order are good things is by no means a product of religion: the three great monotheistic religions resisted it quite violently for many centuries. It arises from the sort of thinking that secularists have been doing all along: naturalistic thinking about life on earth.