Terry Eagleton, reviewing "The Joy of Secularism", George Levine (ed.):

Societies become truly secular not when they dispense with religion but when they are no longer greatly agitated by it. It is when religious faith ceases to be a vital part of the public sphere, not just when church attendance drops or Roman Catholics mysteriously become childless, that secularisation proper sets in. Like art and sexuality, religion is taken out of public ownership and gradually privatised. It dwindles to a kind of personal pastime, like breeding gerbils or collecting porcelain. As the cynic remarked, it is when religion starts to interfere with your everyday life that it is time to give it up. In this respect, it has a curious affinity with alcohol: it, too, can drive you mad.

Most recent defences of secularism, not least those produced by "Ditchkins" (Richard Dawkins and Christopher Hitchens), have been irate, polemical affairs, powered by a crude species of off-the-peg, reach-me-down Enlightenment. It is scarcely a caricature of Dawkins's work to suggest we are all getting nicer and nicer and that if it wasn't for religious illusion, we would collectively outdo Kenneth Clark in sheer civility. (I refer to the deceased patrician art critic, not the living, beer-bellied politician.) One might call it the view from north Oxford.

This present collection of essays, by contrast, is a much less fiercely contentious affair. Here, there is no callow and triumphalist rationalism, which in any case is simply the flip side of evangelical fervour. Indeed, the blandness of some of the book's contributions could benefit from a judicious dose of Hitchens-like was­pishness. In customary American style, the editor, George Levine, couches his acknowledgements in a language soggy with superlatives and sentimental clichés. One can already hear the sound of the Hitch sharpening his darkly satirical daggers.

Not many of the contributors seem aware of the copious body of literature about secularisation, which ponders, among other things, the question of whether it actually happened.

After all, eroding the distinction between sacred and secular can be traced back to the Christian gospel. Salvation is a matter of feeding the hungry and caring for the sick, not in the first place a question of cult and ritual. There will be no temple in the New Jerusalem, we are told, as all that religious paraphernalia is finally washed up and superannuated.

via New Statesman.

Secularisation is a lot harder than people tend to imagine. The history of modernity is, among other things, the history of substitutes for God. Art, culture, nation, Geist, humanity, society: all these, along with a clutch of other hopeful aspirants, have been tried from time to time. The most successful candidate currently on offer is sport, which, short of providing funeral rites for its spectators, fulfils almost every religious function in the book.

Finally,

No sooner had the postmodernists and end-of-history merchants concluded that faith was as antiquated as the typewriter than it broke out in blind fury where it had been least expected - in the wrathful, humiliated world of radical Islam. The globe was now divided down the middle between those who believed too much and those who believed too little, as dark-skinned fundamentalists confronted lightly tanned CEOs. And if that were not irony enough, the fact is that these two camps are not simply antagonists. They are also sides of the same coin.

Brilliant. Lucid & clear-headed stuff.

This is the American worker's saga. The stuff you're making is getting cheaper. The stuff you need is getting more expensive. That's why you feel so squeezed. "That's a provocative idea," James Manyika tells me on the phone when I read through my theory. "I want to make a key point." The things getting more expensive fall into two categories, he said. You have the failures of productivity, including education, government, construction, and health care. Then you've got natural economic scarcity, like physical living space and crude oil.

"Health care is our most important failure of productivity," he says. "Many of the costs that go into health care are not open to competition. The nice thing about retail is that the costs are transparent. The management fees on your brokerage account are transparent and competitive and competed for. You don't know what the management costs for your health care plan are, because those are opaque. There's less incentive to make them cost effective. That's one reason why you've seen so few gains in health care productivity."

***

The presumption in Washington is that as long as we have a growing economy, everything will work out, and if productivity rises, jobs and wages will follow. It turns out that growth and productivity, while not at all evil, are not panaceas, either. GDP growth has been decoupled from job growth. Productivity has been decoupled from wages. What's good for work has been decoupled from what's good for workers.

"What can we do about that?" Manyika said at the end of our talk. I waited for him to say something. We're all still waiting.

via The Atlantic.

The Nigerian national who authorities say sneaked past layers of airport security and on to a Virgin America plane headed to Los Angeles is a Chicago-area businessman who claims to be a frequent traveler working for God. Olajide Oluwaseun Noibi, 24, also known as Seun Noibi, proclaims himself a "storyteller, strategist and designer who is passionate about reaching the world for Jesus," according to his Facebook page.

via latimes.com.

In a sense, these three companies’ cloud services do represent three different concepts of God. Google is an Old Testament, theist-style cloud all the way: He through whom all blessings and punishments come, who must be praised and supplicated; without the Cloud, you are nothing and have nothing. iCloud represents more of a Deist ideal. The Cloud exists, but its presence is more to be felt than seen; if it does its job right, iCloud will instill great doubt that it even exists, or that it takes any notice of us at all. Amazon is a form of agnosticism. You don’t know if you really believe in it or not, but you do know that on the third weekend of every month this pointy building near the center of town throws a really great bake sale.

The more I think about it, the more I’m convinced I’m on to something with these ideas about God and iCloud. Some atheists derisively describe God as “Your magic friend who lives in the clouds,” after all. I’m perfectly fine with that concept, if this new magical friend makes sure I’ll never again find myself 3000 miles from home with a hard drive that’s making crunchy noises instead of retrieving the Keynote files I’ll need for the four hours of talks I traveled there to deliver.

I mean, at the time I prayed to my previous, analog God for deliverance… and a fat lot of good that did me.

via Andy Ihnatko.

Do psychopaths enjoy reading books about psychopaths? In his engagingly irreverent new best seller, The Psychopath Test: A Journey Through the Madness Industry (Riverhead, $25.95), the journalist Jon Ronson notes that only about one in 100 people are psychopaths (there is a higher proportion in prisons and corporate boardrooms), but he wonders if this population will be overrepresented among readers of his book. After all, people do enjoy learning about themselves, and psychopaths in particular have an enhanced sense of their own importance. And they might like what Ronson has to say. He approvingly quotes experts who argue that psychopaths make “the world go around.” Despite their small numbers, they cause such chaos that they remold society — though not necessarily for the better. If you aren’t sure whether you are a psychopath, Ronson can help. He lists all the items on the standard diagnostic checklist, developed by the psychologist Robert Hare. You can score yourself on traits like “glibness/superficial charm,” “lack of remorse or guilt,” “promiscuous sexual behavior” and 17 other traits. As one psychologist tells Ronson, if you are bothered at the thought of scoring high, then don’t worry. You’re not a psychopath.

One of the traits on the checklist is “callous/lack of empathy.” This is the focus of another new book, The Science of Evil: On Empathy and the Origins of Cruelty (Basic Books, $25.99), by Simon Baron-Cohen, a Cambridge psychologist best known for his research on autism. Baron-Cohen begins by telling how, at the age of 7, he learned that the Nazis turned Jews into lampshades and bars of soap, and he goes on to provide other examples of human savagery. To explain such atrocities, he offers an ambitious theory grounded in the concept of empathy, which he defines as “our ability to identify what someone else is thinking or feeling and to respond to their thoughts and feelings with an appropriate emotion.” For Baron-Cohen, evil is nothing more than “empathy erosion.”

Now, one might lack empathy for temporary reasons — you can be enraged or drunk, for instance — but Baron-Cohen is most interested in lack of empathy as an enduring trait. Once again, you might want to know where you stand, and Baron-­Cohen ends his book with a 40-question Empathy Quotient checklist.

via NYTimes.com.