As part of my ongoing occasional series aiming at bringing some of my own technical papers to the attention of a wider public (after all, what the hell is the point of doing scholarship if it only benefits other scholars?), below I reprint a paper I recently published in The Human Prospect. It inquires on the possibility of interpreting Socrates as a proto-Humanist of sorts, and it therefore includes a discussion of Humanism as a philosophy of life, as well its likely stemming from the ancient Greco-Roman tradition of virtue ethics (via the mediation of the Renaissance Humanists, which were informed by, and yet were reacting against, medieval Christianity).
Death, therefore, the most awful of evils, is nothing to us, seeing that, when we are, death is not come, and, when death is come, we are not. (Epicurus, Letter to Menoeceus)
Death is one of the major issues in human life, to put it mildly. Because we are blessed and cursed with self-awareness, we know we are mortal, so one of our problems is how to deal with the prospect of our own demise. A lot of religious and philosophical thinking as well as, lately, scientific research, has gone into this. Seneca famously wrote that the point of philosophy is to learn how to die, since death is the ultimate test of who we are. And things don’t seem to have changed much in that department over the past two thousand years.
If you are following at all the skeptic / atheist / humanist / freethought movement(s) (henceforth, SAHF), last week has been an exciting and/or troubling one for you. First, the announcement that the Richard Dawkins Foundation had merged with (or taken over, depending on whom you ask) the venerable Center for Inquiry, up until then the chief remaining operation established by one of the founding fathers of modern skepticism and humanism, Paul Kurtz.
Then, a mere six days later, the organizers of the North East Conference on Science and Skepticism (NECSS), likely to soon become the major skeptic conference in North America (given the apparent demise of The Amazing Meeting), dropped a bombshell: Dawkins was being disinvited — probably a first in his career — on grounds of yet another obnoxious tweet he had thoughtlessly sent out to his 1.35 million followers.
A recent essay I wrote for The Philosophers’ Magazine online has, predictably perhaps, generated a minor storm (well, more likely a tempest in a teacup, but still). The piece is what I thought amounted to a mild, substantive criticism of a well reasoned piece by independent philosopher Russell Blackford, entitled Against accommodationism: How science undermines religion. Russell, in turn, was reviewing (very, very positively) the latest book by biologist and New Atheist Jerry Coyne, Faith Versus Fact: Why Science and Religion Are Incompatible. I am a known critic of New Atheism (though myself an atheist) so I figured I’d add my two cents once again.