Sorealism is clearly a (nascent and nebulous) philosophy, somehow grounded on the principles of scepticism, existentialism and scientific doubt, so how on earth can it ever include religion? Soreal faith would be a contradiction in terms. We probably place the great religions of the world somewhere up there with myth, delusion and anthropology. But there's an important distinction between the principles of sorealism and the evangelical atheists like Richard Dawkins or Sam Harris (author of The End of Faith).
Why? Because though sorealism's clear eyed vision would exclude the absolute commands of faith, we have to accept the importance religion has played in human culture, both recorded and documented by anthropologists and archaeologists. Our rationality tells us that we a living on a speck of dust on the outer edge of one galaxy in billions, but our emotions and our instincts tell us we're the centre of the universe and want to live forever.
This historical understanding of religion, and an emotional tolerance for its appeal, would be more soreal than simple rationalist disbelief. Like it or loathe it, one can't wish away relligion historically. And though sorealists believe in the vital central role that doubt must play in human understanding, much like science, it takes its own doubts a little further.
If you're a true sorealist, you're not an atheist (which is still an inverse form of theism) but a sceptic. A sceptic must down his or her own doubt from time to time, include their lack of belief
Sorealism by Peter Jukes and Marcos D'Cruze is licensed under a Creative Commons Attribution-Non-Commercial-Share Alike 2.0 UK: England & Wales License.
Comments
Pathways
Thu, 03/05/2009 - 10:43 — spbmssenWouldn't the sorealist approach religion put it on the science timeline, and not treat it as a separate subject.
Is theism a branch of science (in the sense of understanding our world) that has been explored, questioned and now pretty much debunked? Sure, it was a compelling, accessible and emotionally attractive explanation, which has given it mass appeal and longevity.
It's appeal was such that it allowed some to create successful power structures around it, and is more tenacious as a result.
There are areas of Quantum Electrodynamics that require religious amounts of 'faith' in order to allow the theory to work as an explanation. Unfortunately QED doesn't put Man at the centre of the universe, so it is a bitter pill to swallow philosophically.
Richard P Feynman is Soreal.
Feynmann is one of my heroes...
Thu, 03/05/2009 - 12:15 — Peter JukesAnd he's a perfect sorealist, I agree. Be great if you posted some stuff on him in the science section. I particularly love his stuff on doubt...
Perhaps it's this residual power of doubt that steers me away a bit from some of the excesses of Dawkins et al: their atheist certainties often echo the certainties of faith, and sometimes seem to me to be unscientific about the personal experience of spirituality. I completely agree with your point that much of religion can be subjected to the microscope of science. Faith and myth are clearly ideological power structures. They also provide explanations for origins and ends, and clearly have been adaptive in some way in the past.
But when we look at what underpins these religious superstructures, the core of personal or mystical experience of mortality (or infinity) I'm just wary of writing off all those events as delusion, hypoxia, or mass hallucination. I have no faith myself, but I sometimes see in science, or art indeed, that sense of connection and possibility which means I can only one thing for certain: this universe does not just consist of what we now know. It never has and never will.
Rather than bracket these feelings under science, I would place them under philosophy (and occasionally art) because that profound sense of doubt which underpins science, has an irrational mystical element.
Thanks for your thoughtful reply though. Hope you post a lot more around here