The Portable Atheist: Essential Readings for the Nonbeliever (41 page)

So if I then run through these arguments—the cosmological argument, the argument from design, the moral argument, the ontological argument, the argument from consciousness, and the argument from experience—I must say that the net result is not very impressive. It is very much as if we are seeking a rational justification for something that we otherwise hope will be true.

And then there are certain classical problems with the existence of God. Let me mention a few of them. One is the famous problem of evil. This basically goes as follows: Grant for a moment that evil exists in the world and that unjust actions sometimes go unpunished. And grant also that there is a God that is benevolent toward human beings, omniscient, and omnipotent. This God loves justice, this God observes all human actions, and this God is capable of intervening decisively in human affairs. Well, it was understood by the pre-Socratic philosophers that all four of these propositions cannot simultaneously be true. At least one has to be false. Let me say again what they are. That evil exists, that God is benevolent, that God is omniscient, that God is omnipotent. Let’s just see about each of them.

First of all, you might say, “Well, evil doesn’t exist in the world. We can’t see the big picture, that a little pool of evil here is awash in a great sea of good that it makes possible.” Or, as medieval theologians used to say, “God uses the Devil for his own purposes.” This is clearly the three-monkey argument about “hear no evil…” and has been described by a leading contemporary theologian as a gratuitous insult to mankind, a symptom of insensitivity and indifference to human suffering. To be assured that all the miseries and agonies men and women experience are only illusory. Pretty strong.

This is clearly hoping that the disquieting facts go away if you merely call them something else. It is argued that some pain is necessary for a greater good. But why, exactly? If God is omnipotent, why can’t He arrange it so there is no pain? It seems to me a very telling point.

The other alternatives are that God is not benevolent or compassionate. Epicurus held that God was okay but that humans were the least of His worries. There are a number of Eastern religions that have something like that same flavor. Or God isn’t omniscient; He doesn’t know everything; He has business elsewhere and so doesn’t know that humans are in trouble. One way to think about it is there are several times 10
¹¹
worlds in every galaxy and several times 10
¹¹
galaxies, and God’s busy.

The other possibility is that God isn’t omnipotent. He can’t do everything. He could maybe start the Earth off or create life, intervene occasionally in human history, but can’t be bothered day in and day out to set things right here on Earth. Now, I don’t claim to know which of these four possibilities is right, but it’s clear that there is a fundamental contradiction at the heart of the Western theological view produced by the problem of evil. And I’ve read an account of a recent theological conference devoted to this problem, and it clearly was an embarrassment to the assembled theologians.

This raises an additional question—a related question—and that has to do with microintervention. Why in any case is it necessary for God to intervene in human history, in human affairs, as almost every religion assumes happens? That God or the gods come down and tell humans, “No, don’t do that, do this, don’t forget this, don’t pray in this way, don’t worship anybody else, mutilate your children as follows.” Why is there such a long list of things that God tells people to do? Why didn’t God do it right in the first place? You start out the universe, you can do anything. You can see all future consequences of your present action. You want a certain desired end. Why don’t you arrange it in the beginning? The intervention of God in human affairs speaks of incompetence. I don’t say incompetence on a human scale. Clearly all of the views of God are much more competent than the most competent human. But it does not speak of omnicompetence. It says there are limitations.

I therefore conclude that the alleged natural theological arguments for the existence of God, the sort we’re talking about, simply are not very compelling. They are trotting after the emotions, hoping to keep up. But they do not provide any satisfactory argument on their own. And yet it is perfectly possible to imagine that God, not an omnipotent or an omniscient god, just a reasonably competent god, could have made absolutely clear-cut evidence of His existence. Let me give a few examples.

Imagine that there is a set of holy books in all cultures in which there are a few enigmatic phrases that God or the gods tell our ancestors are to be passed on to the future with no change. Very important to get it exactly right. Now, so far that’s not very different from the actual circumstances of alleged holy books. But suppose that the phrases in question were phrases that we would recognize today that could not have been recognized then. Simple example: The Sun is a star. Now, nobody knew that, let’s say, in the sixth century B.C., when the Jews were in the Babylonian exile and picked up the Babylonian cosmology from the principal astronomers of the time. Ancient Babylonian science is the cosmology that is still enshrined in the book of Genesis. Suppose instead the story was “Don’t forget, the Sun is a star.” Or “Don’t forget, Mars is a rusty place with volcanoes. Mars, you know, that red star? That’s a world. It has volcanoes, it’s rusty, there are clouds, there used to be rivers. There aren’t anymore. You’ll understand this later. Trust me. Right now, don’t forget.”

Or, “A body in motion tends to remain in motion. Don’t think that bodies have to be moved to keep going. It’s just the opposite, really. So later on you’ll understand that if you didn’t have friction, a moving object would just keep moving.” Now, we can imagine the patriarchs scratching their heads in bewilderment, but after all it’s God telling them. So they would copy it down dutifully, and this would be one of the many mysteries in holy books that would then go on to the future until we could recognize the truth, realize that no one back then could possibly have figured it out, and therefore deduce the existence of God.

There are many cases that you can imagine like this. How about “Thou shalt not travel faster than light”? Okay, you might argue that nobody was at imminent risk of breaking that commandment. It would have been a curiosity: “We don’t understand what that one’s about, but all the others we abide by.” Or “There are no privileged frames of reference.” Or how about some equations? Maxwell’s laws in Egyptian hieroglyphics or ancient Chinese characters or ancient Hebrew. And all the terms are defined: “This is the electric field, this is the magnetic field.” We don’t know what those are, but we’ll just copy them down, and then later, sure enough, it’s Maxwell’s laws or the Schrodinger equation. Anything like that would have been possible had God existed and had God wanted us to have evidence of His existence. Or in biology. How about, “Two strands entwined is the secret of life”? You may say that the Greeks were onto that because of the caduceus. You know, in the American army all the physicians wore the caduceus on their lapels, and various medical insurance schemes also use it. And it is connected with, if not the existence of life, at least saving it. But there are very few people who use this to say that the correct religion is the religion of the ancient Greeks, because they had the one symbol that survives critical scrutiny later on.

This business of proofs of God, had God wished to give us some, need not be restricted to this somewhat questionable method of making enigmatic statements to ancient sages and hoping they would survive. God could have engraved the Ten Commandments on the Moon. Large. Ten kilometers across per commandment. And nobody could see it from the Earth but then one day large telescopes would be invented or spacecraft would approach the Moon, and there it would be, engraved on the lunar surface. People would say, “How could that have gotten there?” And then there would be various hypotheses, most of which would be extremely interesting.

Or why not a hundred-kilometer crucifix in Earth orbit? God could certainly do that. Right? Certainly, create the universe? A simple thing like putting a crucifix in Earth orbit? Perfectly possible. Why didn’t God do things of that sort? Or, put another way, why should God be so clear in the Bible and so obscure in the world?

I think this is a serious issue. If we believe, as most of the great theologians hold, that religious truth occurs only when there is a convergence between our knowledge of the natural world and revelation, why is it that this convergence is so feeble when it could easily have been so robust?

So, to conclude, I would like to quote from Protagoras in the fifth century B.C., the opening lines of his
Essay on the Gods
:

About the gods I have no means of knowing either that they exist or that they do not exist or what they are to look at. Many things prevent my knowing.

Among others, the fact that they are never seen.

“You go, sweetheart. O.K., young fella, hit me with those theories of yours.”

To Dale at the moment these theories are as hatefully irrelevant and obscure as the exact words being exchanged in the cheerful cacophony of these many rooms of mine, where the word “Bitburg” keeps sounding like a bird chirp. Esther’s closeness, and the ambiguity of their conversation, have tantalized him; his renewed glimpse and scent of the woman-lover, that radiant animal who waits crouching at the head of the stairs, at the end of all these crooked, noisy, obstructed social corridors, have left him dazed. His mind aches like an overexercised body. Yet he politely offers, as on the other side of the world priests peddle candles in the clamor of the weary holy places, the cosmic arguments: the hugely long odds against the big bang’s having worked out so well, the horizon, smoothness, and flatness problems, the incredible necessary precision of the weak-and strong-force constants, not to mention that of the gravitational-coupling constant and the neutron mass, were any of which different by even a few ten-thousandths the universe would have been too explosive or diffuse, too short-lived or too utterly homogenous to contain galaxies, stars, planets, life, and Man.

Kriegman hears all this out with bursts of rapid nodding that bounce his chins on the knot of his necktie and wag the blossoms of the azalea garland he still wears. As if better to understand, he has put on large squarish horn-rims, trifocals; behind their lenses, between sips from his flexible plastic glass of white wine (Almaden Mountain Rhine, $8.87 per three-liter jug at Boulevard Bottle), his small eyes jump and change size as they jiggle among the three levels of focal length. “Well,” he says at last, smiling like a man who even as he talks is listening to a background music with sentimental associations, “nobody denies the big bang has a few wrinkles we don’t comprehend yet, we may never comprehend for that matter; for example, I was reading the other day that even the oldest star clusters show traces of the heavy elements, which is strange because there’s no older generation of stars to have cooked them up and as you know the particle mechanics of the big bang could only have supplied helium and hydrogen, right?”

Dale wonders if he’s supposed to say, “Right.” He foresees that he will not have to say very much.

“Listen, there’s always going to be wrinkles,” Kriegman is telling him with a fatherly gruffness. “This primal fireball et cetera, and all this field theory in those first fractions of a second, we’re talking about virtually incomprehensible events, ridiculously long ago. These astrophysicists are just whistling ‘Dixie’ three-quarters of the time.”

“Right,” Dale says. “That’s what I say.”

“Yeah, but no need to go all obscurantist either. Let me give you a homework assignment. Want a homework assignment?”

Dale nods, feeling weak, with a child’s grateful weakness when he is told he is sick and must be put to bed.

“Look up in
Sky and Telescope,
one of last summer’s issues I think it was, a helluva funny piece in this connection they reprinted from some book in which a bunch of rotifers—you know what rotifers are, don’t you?—microscopic aquatic doohickeys with an anterior retractile disc of cilia that makes them look like their heads are spinning—of course they aren’t really, any more than owls can turn their heads clear around, it just gives that impression—
anyway,
a bunch of these rotifers are imagined in learned conversation concerning why their puddle had to be exactly the way it was—temperature, alkalinity, mud at the bottom sheltering methane-producing bacteria, all the rest of it—it was clever as hell like I said—and from the fact that if any of these things were even a little bit different—if the heat necessary to vaporize water was any lower, for example, or the freezing temperature of water any higher—this Little Puddlian Philosophical Society, I think it was called, but you can check that when you look it up, deduced that the whole operation was providential and obviously the universe existed to produce their little puddle and
them!
That’s more or less what you’re trying to tell me, young fella, except you ain’t no rotifer!”

Kriegman’s constant benign smile widens into an audible chuckle. His lips are curious in being the exact same shade of swarthiness as his face, like muscles in a sepia anatomy print. As he raises his glass to these exemplary lips Dale intervenes with “I think, sir—”

“Fuck the ‘sir’ stuff. Name’s Myron. Not Ron, mind you.
Myron.”

“I think it’s a little more than that, what I’m trying to say; the puddle analogy is as if the anthropic principle were being argued from the Earth as opposed to the other planets, which of course we can now see, if we ever doubted it, aren’t suitable for life. In that sense, yes, we’re here because we’re here. But in the case of the universe, where you have only one, why should, say, the observed recessional velocity so exactly equal the necessary escape velocity?”

“How do you know there’s only one universe? There might be zillions. There’s no logical reason to say the universe we can observe is the only one.”

“I know there’s no logical reason—”

“Are we talking logic or not? Don’t start getting all intuitive and subjective on me, my pal, because I’m pretty much a pragmatist myself on some scores. If it helps you through the night to believe the moon is green cheese—”

“I don’t—”

“Don’t believe it is? Good for you. I don’t either. Those rocks they brought back didn’t test out as green cheese. But my daughter Florence does; some zonked-out punk with purple hair tells her it is when she’s as stoned as he is. She thinks she’s a Tibetan Buddhist, except on weekends. Her sister Miriam talks about joining some Sufi commune over in New York State. I don’t let it get to me, it’s their lives. But you, if I size you up right, young fella, you’re pulling my leg.”

“I—”

“You really give a damn about cosmology, I’ll tell you where the interesting work is being done right now: it’s the explanation of how things popped up out of nothing. The picture’s filling in from a number of directions, as clear as the hand in front of your face.” He tipped his head back to see Dale better and his eyes seemed to multiply in the trifocals. “As you know,” he said, “inside the Planck length and the Planck duration you have this space-time foam where the quantum fluctuations from matter to non-matter really have very little meaning, mathematically speaking. You have a Higgs field tunneling in a quantum fluctuation through the energy barrier in a false-vacuum state, and you get this bubble of broken symmetry that by negative pressure expands exponentially, and in a couple of microseconds you can have something go from next to nothing to the size and mass of the observable present universe. How about a drink? You look pretty dry, standing there.”

Kriegman takes another plastic glass of white wine from the tray one of the Irish girls is reluctantly passing, and Dale shakes his head, refusing. His stomach has been nervous all this spring. Pastrami and milk don’t mix.

My dear friend and neighbor Myron Kriegman takes a lusty swallow, licks his smiling lips, and continues in his rapid rasping voice. “O.K.; still, you say, you have to begin with
something
before you have a Higgs field; how do you get to almost nothing from
absolutely
nothing? Well, the answer turns out to be good old simple geometry. You’re a mathematician, you’ll dig this. What do we know about the simplest structures yet, the quarks? We know—come on, fella,
think.
”

Dale gropes. The party noise has increased, a corner high in his stomach hurts, Esther is laughing on the other side of the living room, beneath the knob-and-spindle header of the archway, exhaling smoke in a plume, her little face tipped back jauntily. “They come in colors and flavors,” he says, “and carry positive or negative charges in increments of a third—”

Kriegman pounces: “You’ve got it! They invariably occur in threes, and cannot be pried apart. Now what does that suggest to you? Think. Three things, inseparable.”

Father, Son, and Holy Ghost
floats across Dale’s field of inner vision but does not make it to his lips. Nor does Id, Ego, and Superego. Nor Kriegman’s three daughters.

“The three dimensions of space!” Kriegman proclaims. “They can’t be pried apart, either. Now, let’s ask ourselves, what’s so hot about three dimensions? Why don’t we live in two, or four, or twenty-four?”

Odd that the man would mention those almost-magic, almost-revelatory numbers that Dale used to circle painstakingly in red; he now sees them to have been illusions, ripples in nothingness such as Kriegman is rhapsodizing about.

“You’re not thinking. Because,” the answer gleefully runs, “you need no more or less than three dimensions to make a
knot,
a knot that tightens on itself and won’t pull apart, and that’s what the ultimate particles are—knots in space-time. You can’t make a knot in two dimensions because there’s no over or under, and—here’s the fascinating thing, see if you can picture it—you can make a ravelling in four dimensions but it isn’t a knot, it won’t hold, it will just pull apart, it won’t per
sist.
Hey, you’re going to ask me—I can see it in your face—what’s this concept, persistence? For persistence you need time, right? And that’s the key right there: without time you don’t have anything, and if time was two-dimensional instead of one, you wouldn’t have anything either, since you could turn around in it and there wouldn’t be any causality. Without causality, there wouldn’t be a universe, it would keep reversing itself. I know this stuff must be pretty elementary to you, I can see from the way you keep looking over my shoulder.”

“No, I just—”

“If you’ve changed your mind about wanting a drink, it’s not Esther’s going to get it for you, you should ask one of the girls.”

Dale blushes, and tries to focus on this tireless exposition, though he feels like a knot in four dimensions, unravelling. “I beg your pardon,” he says, “how did you say we get from nothing to something?”

Kriegman lightly pats himself on the top of his head to make sure the garland is still in place. “O.K. Good question. I was just filling in the geometry so you can see the necessity behind space-time as it is and don’t go getting all teleological on me. A lesser number of spatial dimensions, it just so happens, couldn’t provide enough juxtapositions to get molecules of any complexity, let alone, say, brain cells. More than four, which is what you have with space-time, the complexity increases but not significantly: four is plenty, sufficient. O.K.?”

Dale nods, thinking of Esther and myself, himself and Verna. Juxtapositions.

“So,” says Kriegman. “Imagine nothing, a total vacuum. But wait! There’s something in it! Points, potential geometry. A kind of dust of structureless points. Or, if that’s too woolly for you, try ‘a Borel set of points not yet assembled into a manifold of any particular dimensionality.’ Think of this dust as swirling; since there’s no dimension yet, no nearness or farness, it’s not exactly swirling as you and I know swirling but, anyway, some of them blow into straight lines and then vanish, because there’s nothing to hold the structure. Same thing if they happen, by chance—all this is chance, blind chance it has to be, Jesus”—Kriegman is shrinking, growing stooped; his chins are melting more solidly into his chest; he bobs like a man being given repeated blows on the back of his head—“if they configurate into two dimensions, into three, even into four where the fourth isn’t time; they all vanish, just accidents in this dust of points, nothing could be said to exist, until—even the word ‘until’ is deceptive, implying duration, which doesn’t exist yet—until bingo! Space-time. Three spatial dimensions, plus time. It knots. It freezes. The seed of the universe has come into being. Out of nothing. Out of nothing and brute geometry, laws that can’t be otherwise, nobody handed them to Moses, nobody had to. Once you’ve got that seed, that little itty-bitty mustard seed—ka-
boom
! Big Bang is right around the corner.”

“But—” Dale is awed not so much by what this man says as by his fervor, the light of faith in his little tripartite spectacles, the tan monotone of his face and its cascading folds, his receding springy hair, his thick eyebrows thrust outward and up like tiny rhinoceros horns. This man is living, he is on top of his life, life is no burden to him. Dale feels crushed beneath his beady, shuttling, joyful, and unembarrassed gaze. “But,” he weakly argues, “‘dust of points,’ ‘freezes,’ ‘seed’—this is all metaphor.”

“What isn’t?” Kriegman says. “Like Plato says, shadows at the back of the cave. Still, you can’t quit on reason; next thing you’ll get somebody like Hitler or Bonzo’s pal running things. Look. You know computers. Think binary. When matter meets antimatter, both vanish, into pure energy. But both existed; I mean, there was a condition we’ll call ‘existence.’ Think of one and minus one. Together they add up to zero, nothing,
nada, niente,
right? Picture them together, then picture them
separating
—peeling apart.” He hands Dale his drink and demonstrates separating with his thick hairy hands palm to palm, then gliding upward and apart. “Get it?” He makes two fists at the level of his shoulders. “Now you have something, you have
two
somethings, where once you had nothing.”

“But in the binary system,” Dale points out, handing back the squeezable glass, “the alternative to one isn’t minus one, it’s zero. That’s the beauty of it, mechanically.”

“O.K. Gotcha. You’re asking me, What’s this minus one? I’ll tell you. It’s a
plus one moving backward in time.
This is all in the space-time foam, inside the Planck duration, don’t forget. The dust of points gives birth to time, and time gives birth to the dust of points. Elegant, huh? It
has
to be. It’s blind chance, plus pure math. They’re proving it, every day. Astronomy, particle physics, it’s all coming together. Relax into it, young fella. It feels great. Space-time foam.”