Chris OConnor wrote:
First of all I don't think the tendency to not kill each other as often is a matter of spiritual evolution, and I venture to say Christopher Hitchens would agree with me. Religion poisons everything, as the author repeats over and over, and some of us consider even the use of the term "spirituality" to be an injection of irrationality into the mix unnecessarily. Spirituality, in my opinion, is a completely meaningless term, provided that "spirits" don't exist, and this is where Hitchens is going with his thesis. There is no reason to believe spirits exist, spirituality matters, or that religion does anything other than poison humanity. Some of you will argue about the term spirituality as it has become rather cool to think of ourselves as spiritual even when not religious. I personally don't use the word because it embarrasses me to even remotely be associated with religion or religious beliefs.
We've gotten pretty far from the subject of my original question, which was about physical evolution. But no matter. I agree with Chris that Hitchens wouldn't want to be talking about our spirtiual evolution. But it's not because he has anything in particlular against the word spiritual. It's just a word, detached from its root by now, and is fairly meaningless because you never know how anyone means it. I personally accept honesty and compassion, for example, as spiritual values, perhaps the most important of all. "Ethical" would be a good substitute for spiritual as well.
Hitchens has a not very high opinion of either human rationality or our so-called spirituality. Based on evidence, I think he is right to say that we are a mess. He does want us to make the most of our meager rationality, though, which is his main point of conflict with religion. Chris, I don't know if you had a chance to read my posts on early chapters of this book. It's quite clear to me that Hitchens does NOT tar all religion with the same brush. The religion that poisons everything is NOT every single thing to which that word is attached. His particular examples throughout make it that abundantly clear that he is speaking of a "religious" god as being the source of trouble. Modern variations of god, which tend towards a "nebulous humanism," do not concern him. He sees them as irrevelant and optional, but as non-threatening. This is a man who really has stayed up late talking with religious friends, and that experience has given him more perspective than some atheists who recoil in horror at the mere mention of religion, are able to achieve.
When the discussion on this book gets going again, I hope we'll be able to see more examples that show Hitchens is considerably less extreme about religion than his title and chapter titles might indicate. In other words, I commend him for fairness.