In
Breaking the Spell: Religion as a Natural Phenomenon, Daniel Dennett hopes to break the spell--not of religious belief, but of the conviction that it is not a fit subject for scientific inquiry. Never the twain shall meet--this is a bad idea according to Dennett. Stephen Jay Gould wrote of "non-overlapping magisteria," of both science and religion as worthy of respect in their own rights, but unbridgeable, the one to the other.
Dennett takes exception to this, maintaining that religion is a fit subject for scientific scrutiny, and in doing so he draws upon evolutionary, anthropological and psychological research on the origin and spread of religion. He speculates as to how a primitive belief in ghosts later became a belief in wind spirits, rain gods, wood nymphs, and leprechauns. According to Dennett, as hunter-gatherers became farmers, as they aggregated into prehistoric villages, a need to protect one's own arose--property, spouse, children, crops, livestock. Richard Dawkins' selfish gene no longer served the common weal. That is, genetic kinship among tribe members was not enough in itself to insure Darwinian cooperation. Shared beliefs rather than DNA enforced proper behavior. People became commanded by an authoritarian but vengeful god to do their duty to others not genetic kin.
This is a tidy explanation, tying all up in a neat bundle, but there are the Neanderthals who were not fit inside. At digs of Neanderthal burial sites, something extraordinary was found, something which provides evidence of Neanderthal practices long before ours became the dominantly successful species. Around the burial site and bones of a beloved individual flowers and trinkets were carefully placed. They are extinct now, the Neanderthals, but could this mean that even they had a sense of the spiritual, a regard for an after life? I can see no other way to understand the findings. So much for Dennett's religion as emergent from the need for duty in communities. Something there is that cannot be packaged as well as he would have it. As Yeats put it, "An aging man is but a paltry thing, a tattered coat upon a stick unless soul clap hands, sing, and louder sing for every tatter in his mortal dress." Religion was informed by spiritual as well as moral needs.
Dennett draws upon the concept of memes--scientifically unverifiable and another Dawkins concept--to explain how primitive beliefs evolved into modern religions. "Every minister in every faith is like a jazz musician keeping traditions alive by playing the beloved standards . . . but mixing familiarity and novelty in just the right proportions to grab the minds and hearts of their hosts."
Hosts here is meant to mean the same as an unsuspecting, sometimes insentient host for a virus, a parasite. According to Dennett, people are dumb, unwitting hosts for memes, in this case religious beliefs. I will add, they are also hosts for the vaunted faith in the scientific model as the only true way of understanding the universe.
Sorry, Daniel, but I cannot get there from here. Nor can you. Dennett is playing in a mind-field, one that eventually will explain nothing and sets off duds.
Although I do not have interest or belief in the dogma or doctrine of any religion, I do see all religions as serving a deep, human need. (I think Dennett would agree with me on this while he holds that humankind would be better off without the need.) The need is not served by a flawed scientific paradigm in which the objects of scientific investigation somehow are supposed to provide meaning. (Else, why are they pursued?) I am reminded of Nobel Prize winning physicist Steven Weinberg, who famously remarked, “the more we find out about the universe, the more meaningless it all seems.” Meaningless, because science ignores the other magisterium, which at its core--though not always in tenets--points to what we all are, and teaches that fulfillment-meaning cannot be found in the objects of scientific research. John Gray continues for me.
"Is studying the brain a good way to understand the mind? Does psychology stand to brain anatomy as physiology stands to body anatomy? In the case of the body, physiological functions—walking, breathing, digesting, reproducing, and so on—are closely mapped onto discrete bodily organs, and it would be misguided to study such functions independently of the bodily anatomy that implements them. If you want to understand what walking is, you should take a look at the legs, since walking is what legs do. Is it likewise true that if you want to understand thinking you should look at the parts of the brain responsible for thinking?
In Breaking the Spell: Religion as a Natural Phenomenon, Daniel Dennett hopes to break the spell--not of religious belief, but of the conviction that it is not a fit subject for scientific inquiry. Never the twain shall meet--this is a bad idea according to Dennett. Stephen Jay Gould wrote of "non-overlapping magisteria," of both science and religion as worthy of respect in their own rights, but unbridgeable, the one to the other.
The following essay is about William James Sidis, whom Robert Persig (Zen and The Art of Motorcycle Maintenance) discusses in his novel, Lila. Sidis's one great passion in life was collecting street car transfers.
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