Thanksgiving

Another Thanksgiving come and gone. I spent the day feasting with family and friends. The air was filled with delicious smells, laughter, and the warmth of hearts sharing their love. It was a really nice day, and I couldn’t have asked for better. I want to pause here a moment and talk about this holiday’s buzzword: gratitude.

Back when I was a believer, I made a habit of thanking God before every meal. I had a standard prayer that I’d rattle off under my breath, something along the lines of, “Dear Lord, thank you for bringing me here to enjoy this meal. Please bless my family and friends, especially those in most need of your help.” I felt that this covered the bases pretty well; get some thankfulness in there, and also pitch in a word for those close to me. It was nice. It felt like a good thing to be in the habit of doing.

But what did being grateful to God really mean to me? The feeling was rooted in my understanding of God’s role in my life, which I didn’t exactly hammer down with any great clarity at the time. It went something like this: God created me. He also created this food, and the reason He did that was so I’d have something to eat. He has been guiding me through my life, encouraging me to make certain choices, and those choices have led me here. And I’m happy here. So I should thank God for His assistance in reaching this place.

Thanking God was, for me, a lot like thanking one’s parents for dinner. They “made” you, they put the food in front of you, and they guided you through life thus far. It’s an easy comparison to make, really.

And all of this is probably pretty obvious or generic; I imagine this is how most believers understand their relationship with God.

I wonder now, looking back, why I didn’t ask more questions about this. Actually, no, I don’t wonder. I know why. I was taught not to ask questions. But if I had asked questions, I would’ve quickly found some problems.

First of all, there are the big questions that the situation calls for: how exactly does God “guide” me anywhere? How does he encourage me to make certain choices, while still allowing my will to be free (and more importantly, the wills of the people in my life who are asking me to make the choices in question)? If God has my life all mapped out in his head, do my “choices” even really matter? Could I have ended up anywhere other than where I was just then, sitting at the table with the plate in front of me?

If we put all that stuff aside and just run with it, a second worry comes up: why thank God? Not just for the food, but for anything? Let me explain with an analogy: say I release you into some kind of gigantic maze, like the ones scientists use on rodents, and observe you from above, to see how you navigate it. I’ve spent lots of time making sure this maze is deviously complicated; there are dead-ends and roadblocks everywhere. Now, I’ve also set little pieces of “cheese” along the way for you (whatever reward “cheese” is depends on the person, I suppose). And as you stagger through this test, wondering where you’re supposed to go and why the hell you’ve ended up in such horrendous situation anyway, you come upon these pieces of cheese. Would you be grateful to me, the test maker (by the way, I’ve also left a bundle of old notes about me, the scientist, written by previous maze-runners. I haven’t actually shown myself to you or anything crazy like that)? Would you express your thankfulness to me for the bountiful rewards I’ve seen fit to give you?

I wouldn’t. You can’t buy my love, God. You can’t just give me stuff and expect me to do whatever you ask. I thought that was what free will was all about? Being able to choose whether or not to love God? The problem here is this: if God is going to put all these material rewards in front of me and then wiggle his eyebrows knowingly and go, “Eh? Eh?”, then you can count me right out of that nonsense. Even the promise of an immaterial reward is just that, a promise. Until I see the pay dirt, I don’t have much of a reason to be swayed by such a reward.

I’ll try to sum this up: I don’t see much reason to thank God for his “gifts”, because they come with a hidden agenda. There is, to borrow the old adage, no such thing as a free lunch. If I cram in a mouthful of the delicious apple pie in front of me, I’m in essence saying, “Ok God, I’ll bite. I’ll accept your gifts, and with them the knowledge that you put them there so that I might believe in you.”

Don’t you see? God has a monopoly on the situation! Where else am I going to go? If I want to turn down his gifts and strike out on my own, I don’t have any other options.

The reason I exist is because God made me; therefore, I begin the game indebted to him. Again I go back to the maze analogy (apt, I think, because a lot of people view this life as a “test”): sure, while trapped in the maze, I might be enjoying these rewards the scientist left for me, but I’m stuck in the maze because of the scientist! I didn’t have any option but to be here! So to be grateful to him for trapping me in a labyrinth and then throwing down treats is a bit… silly. Maybe if I’d been given the option of not being in the maze, then I could see saying “thanks”. But I didn’t get to make that choice. So these “gifts” are permanently tainted by the fact that they’re only put there to placate me and coerce me to follow God’s will.

A kidnapper might be nice and give you candy, but he's still a kidnapper.

All right, enough about this. Thank goodness none of it is true: God didn’t give me my meals because there isn’t a God. Phew.

Thanksgiving is, now, an even better holiday for me. Why? Because instead of thanking some invisible man with a beard for the mountains of grub, I can give my gratitude to those who truly deserve it: my family and friends. I can thank them for being a part this brief, fleeting experience we call living. I can be happy that my brain has produced an epiphenomenon called “me”, and thus I’m able to think about how much I enjoy turkey and stuffing. I can just be glad to be alive now, at this very exciting juncture in human history, instead of a thousand years ago or five hundred years ago or any of the other really nasty time periods prior to the present.

Most of all, I can give thanks for the goodness in the hearts of my fellow human beings. That’s what I was most grateful for this Thanksgiving: the beauty and compassion of everyone around me.

Hope you had a wonderful Turkey Day. I certainly did.

Moral Relativism, or Why Everything Isn't OK

I discovered something interesting tonight, and it has me thinking more than usual. Which is saying a lot, since I spend quite a bit of time thinking. I learned—via a somewhat heated discussion over and after dinner—that my father is a moral relativist, or at least comes across as such (whether he’d stick by his guns under pressure is a question I’m not currently qualified to answer). Now, by this I mean the following: he believes that what is right and wrong is relative to the culture and society of the people who perform the action. Moreover, his explanation suggested that he saw right and wrong being contingent upon the beliefs of the actor. What’s right for me may not be right for you. Morality is subjective. There is no objective right or wrong. If I perform an action that I believe is morally right, then it is morally right.

Just to be sure I understood him, I asked him point blank: “So it’s 1785. Is slavery wrong?” He said it wasn’t wrong then, but when we look back with current understanding, we see it as a morally impermissible action. Or rather, some of us do. Because I’m sure there are still people out there in the world who advocate slavery. And according to my father’s theory, they’re right. According to his moral relativism, insofar as I understand it, for such advocates to enslave other people is not only morally permissible; it’s a good thing to do. A right thing to do.

In having this conversation with him (the rest of my family watched as our minds clashed), I realized that I couldn't exactly explain what I felt was wrong with the theory. Every point I made was rebutted in a way that, while logically consistent and rigorous, still felt somehow off to me. Moral relativism is a theory that doesn’t require any sort of deity’s intervention, and that’s something I can most certainly get behind. But on the whole I feel it to be untenable, for reasons that I find myself unable to adequately explain. Perhaps if I raise some of the objections I’ve been contemplating, I’ll discover more about why I feel that this theory isn’t worth grabbing hold of.

If I were to dive back into this debate with my dad (and I intend to, once I’ve formulated my thoughts a bit more), I would want him to answer some questions for me. They are as follows:

1) “Under your theory (your form of moral relativism), what’s right and wrong are determined by the actors themselves. So if I commit some action that I believe is right, are you justified in telling me that it’s wrong to commit that action?”

Under your theory, dad (and I’m sorry that I have to bring this into it, but it’s the best example I can think of), Hitler was a saint. Hitler did exactly what he believed was right. According to your system, what he did was right... for him. Oh sure, you don’t think it was right. You’d tell him he was doing something bad, something wrong, something that shouldn’t be done. But how can you justify that position? Certainly, the action is wrong for you to commit, because you believe it to be a wrong action. But Hitler doesn’t. So what right do you have to say anything about his action?

2) “If I am presented with a moral dilemma that I have not encountered before, how does your theory assist me in determining the correct course of action? In other words, when I’m faced with an ethical problem, what criteria do I use to determine the morally right decision?”

If there are no such criteria, then the moral theory provides no way for its proponents to determine right action, except the following axiom: “Do what you believe is right, and it will be the right thing to do.” What if I don’t know what I want to do? What if, in looking at a situation, I find both actions to be equally offensive, or desirable? How am I to make any kind of judgment call about what I should do in those circumstances?

3) “If moral action is determined by the actor, then how can we ever say, ‘He did the right thing,’ and have that statement actually be meaningful?”

My father talked at length about how people needed to have “constructs” in order to get through their lives, and I agreed with him there. His point was that everyone needs to have some kind of “belief system” about the world. I’m cool with that. I have a “belief system”, based on reason, empiricism, and evidence, but like anything it’s subject to my own biases (which I attempt to remove as much as possible). Anyway, I’m getting off track: the thrust of this question has to do with comparisons. If Smith commits an action that Smith believes is right, then he’s done the right thing (under your theory). If Jones commits the same action, but Jones believes it’s the wrong thing to do, then Jones has done something wrong. So the same action can, depending upon the actor, have different moral value? What this means is that, in essence, I cannot praise someone for doing the right thing or scold someone for doing the wrong thing, because what’s right and wrong are all based on what they think is right and wrong. So there are, in Catholic terms, no saints or sinners. Everyone does what they think is right, and that’s all there is to it. No one deserves a pat on the back or a slap across the knuckles.

4) “According to your theory, what’s right and wrong in a society are largely determined by the majority or a vocal minority. If this is the case, then isn’t this a glorified version of ‘might makes right’?”

This objection is based more on emotion than the others, but I feel it’s worth mentioning. The example I used in our discussion was gay marriage. According to this theory, if the majority of people in this country believe gay marriage is wrong, then it’s wrong. But moreover, if a minority of people believe it’s wrong, and they just happen to have the necessary power to change the laws and minds of those around them, then it’s still wrong. I guess what I’m getting at here is this: it doesn’t seem correct to me that the strongest group in a society gets to determine what is morally permissible or impermissible for that society. Moreover, it doesn't seem correct to say that actions committed by other cultures—the example I used was female circumcision, a horrific practice still performed in many African nations—are morally right because the majority of the culture believes that the action is right.

I think all in all, I have a problem with the following scenario: Say that, hypothetically, a man comes in to see my father at work. “Hello sir,” he says. “I have unfortunate news. It is my belief that people in your line of work are moral monsters who don’t deserve to live. Thus, I have a moral obligation to kill you.” The man pulls a gun and shoots my father dead. Questions: Would I be mad about this? Yes! Would I want to do something about it? Of course! Would I be correct in saying that the man did something wrong by killing my father in cold blood? No, I would not. After all, the man did what he thought was right, and thus, according to my father’s theory, he committed a morally permissible action. I can clamor for revenge or justice all I want, but in no way do I have any sort of moral justification for doing so.

That just seems wrong to me! Of course I would be morally justified in seeking justice or revenge against my father’s murderer. I don’t see how it could possibly be any other way. My father’s moral relativist stance leads, I feel, directly into chaos, for after all, if whatever I believe is the right thing to do—no matter how twisted, sadistic, or malicious my thoughts may be—is the right thing to do, then everything becomes morally permissible, and I would be morally justified in committing any action whatsoever. When all of morality is subjective, it really doesn’t even make sense to say that an action is “right” or “wrong”. I can just do as I please, and the only argument anyone can use against me is, “I don’t like that, so don’t do it.” Were someone to call me any name in some way related to morality—“evil” springs to mind—I could immediately counter with, “I’m not evil. This is the right thing to do.” And I would be completely justified in saying this.

Moral relativism of the kind my father seems to ascribe to is untenable because it, in essence, annihilates right and wrong, and instead replaces them with an “anything goes” system, under which anyone can be justified in doing anything they want. As much as I am against the idea of moral absolutism—the view that certain actions are always wrong, no matter what—I can’t help but feel that this view put forth by my old man is a bit too far in the opposite direction. Certainly I don’t want a system where every action has a moral value that cannot be altered no matter the circumstances, but at the same time I don’t want a system where no action has that status. Like most things in life, moderation appears to be the key to morality.

Humanist Symposium #45

Fellow humans:

Thank you for tuning your Feeds to tonight’s presentation. As mandated by law, we are required to remind you not to engage in full-mind activities while driving, operating machinery, or performing any other task that may require the majority of your mental capacity to perform correctly. Remember, nourishing your mind can be dangerous if done without regard for your surroundings. Feed Safely™.

The International Council of Historians is most pleased to present tonight’s edition of: Humanist Relics.

*cue exciting music and dramatic, colorful title screen*

Here on Humanist Relics, we open the ICH archives and showcase some of the greatest works ever created by human minds. It is our ambition to bring the history of Humanism to the world so that all humans may know and remember the struggles our forbearers went through to actualize a society built on truth, reason, and the pursuit of equality.

Tonight’s piece is one of the crown jewels in our collection of timeless Humanist writings. It is with great honor that we present to you the following archival data, entitled: The Humanist Symposium #45.

Taken from the “Internet”, and written in 2009 (just three years before… well, we all know what happened in 2012 from our history classes, don’t we?), this collection of writings is an outstanding microcosm of Humanist thought during that time period. We’ve broken down the original long piece into a few subgenres and taken the liberty of reformatting them to meet current data specifications, for easier user processing. (Please note: All written data has been translated from Old New English to Modern Word. For the data in its original Old New English format, please contact ICH.) If your Feed is not equipped with the necessary emulators to run this ancient program, please activate this link to download the appropriate drivers.

And now, without further ado, tonight’s datastream:

Topic One: On Being Humanist - Writings about the world from the viewpoint of an atheist/humanist, and what it means to live in a world guided by humanist principles. (A note to our viewers: These pieces were written prior to the adoption of Humanism as the global worldview! A fascinating look into life as part of a growing minority population.)

Title – Funerals and Christianity

Author – Amanda ; Original archive – Free to be Me

Notable quotation – “I’m accustomed to Southern conservative Christian funerals being a ‘salvation’ sermon instead of a standard eulogy, but I guess I’d never really paid attention to it before because I was so involved. Basically, the message boiled down to ‘I know he’s in heaven; if you want to see him again, get saved!’ There was also your standard variation of hell sucks, if you want to avoid it get saved! Where, in either of these two examples, is there a motive of becoming a Christian because you believe in the saving power of Jesus Christ?”

Title – The Purpose of Life

Author – PaulJ ; Original archive – Notes from an Evil Burnee

Notable quotation – “In the absence of a religious purpose for human life (for instance, "the glorification of God"), it might seem reasonable for perpetuation of the species to be offered as a substitute. But reproduction is simply what humans, and other species, do. If they didn't, they would become extinct. Reproduction is not, therefore, a purpose, but simply the result of evolution. Those that are best at reproduction (which includes being good at surviving to reproductive age) are the ones who pass on their genes to the most offspring.”

Title – Life's Value

Author – the chaplain ; Original archive – An Apostate's Chapel

Notable quotation – “One does not need to believe in divine sanction to treasure life. Rather, all one needs is an appreciation for the wonder of a cosmos that humankind is just beginning to understand. As far as we can tell so far, life forms play small roles on the stage of the cosmos. Organic beings may be relatively few in number, but we’re pretty amazing nonetheless. This shouldn’t surprise you. After all, it’s often the bit characters that steal the show.”

Title – In Honor of Terry Pratchett

Author – Ebonmuse ; Original archive – Daylight Atheism

Notable quotation – “If you're an atheist and a regular reader of sci-fi and fantasy, you probably know the name Terry Pratchett - and if you don't, you should. He's the award-winning and much-loved author of Discworld, a series of fantasy novels set in a flat, circular world that's carried through space on the back of a giant tortoise…Pratchett is also an atheist, and many of the Discworld books (including my personal favorite, Small Gods) show the virtues of atheism and humanism - no small feat in a riotous fantasy world where, as the author puts it, ‘the gods had a habit of going round to atheists' houses and smashing their windows’.”

Title – Coming Out Atheist: Is Losing Your Relationship Worth It?

Author – VJack ; Original archive – Atheist Revolution

Notable quotation – “It is fairly common for people in a relationship to be as attracted to the potential of someone rather than to the actual person. And yet, it has been my experience that such relationships are often doomed if they do not quickly progress beyond this point. If I am in love with what I want someone to be rather than what they really are, I'm resigning myself to being perpetually disappointed and unhappy. One could reasonably argue that this wouldn't be a relationship at all but merely a form of narcissism. It is difficult to imagine it working in the long run.”

Title – Marriage, or why I really really want same sex couples to be able to marry.

Author – Michelle Bell ; Original archive – The Gaytheists

Notable quotation – “My emotional tie up is more than wanting equal rights, and it’s more than fighting against religion having a bitchfit that they can’t make the government their happy fun-time bigotry playground. I guess I have a little bit of a confession to make – I want same-sex marriage because I’m selfish.”

Topic Two: Humanism in Action – Writings about the ways in which Humanism and Humanists are working to make the world a better place for all people. (A note to our viewers: As commonplace as Humanist principles now are in law and social life, there was once a time when Humanist organizations were viewed as fringe and looked down upon by the majority of society. These activists were well ahead of their time, and should rightly be regarded as heroes for their efforts despite great opposition.)

Title - The gay marriage: All animals are equal but some are (apparently) more equal than others

Author – Robert Nijssen ; Original archive - Gibburt

Notable quotation – “If you would want to defend that you have a certain right, but you would not want to extend that same right to your neigbor [sic], there is an easy strategy to follow: first find a distinguishing quality between you and your neighbor…an example could be that the neighbor wears glasses. Then you take that feature and argue that because of this feature he should not be allowed to have this right, for example people with glasses are not allowed to use the public bus system. And presto no more people with glasses on public buses (this last step of course will only work if you can convince enough other people of your idea).”

Title – World Food Day

Author – Michael Fridman ; Original archive – a Nadder!

Notable quotation – “But suppose we could teleport food. Surprisingly, this can cause more harm than good. The USA gives more food than any other country. But its policy (or law?) is that it must be US-made food brought on US Navy ships. This floods the local market with food, driving prices down and sending local farmers into even greater poverty. And ironically it’s local farmers who’re most likely to go hungry. Their crop becomes worthless so they can’t sell it to buy other produce they need. So even giving food is no silver bullet.”

Title – Repair Job

Author – Secular Guy ; Original archive – Towards a Rational America and an Enlightened Judaism

Notable quotation – “If nothing else, it's in our own self-interest to try to improve society and in turn benefit from these efforts. Moreover, through such responsible living perhaps people will mature ethically and will outgrow the need to look to an imaginary supreme being for guidance. Under these circumstances, ‘God’ will wither away, and civilization can then advance, liberated at last from the constraints of theism.”

Title – Brights co-founder on atheists and the 'non-religion religion ballgame' (video)

Author – Paul Fidalgo ; Original archive – Secularism Examiner

Notable quotation – “…but I also think that if the Brights approach adoption from the standpoint of ‘being an atheist is too stigmatizing,’ they will continue to have trouble, as most momentum that I've seen is on the side of pushing broad acceptance and pride in the a-word…They will have to sell themselves as an augmentation, a clarification, much as the term ‘humanist’ is, if they wish to woo more atheists to their particular cause.”

Title – Scientific Thinking to Guide Compassion

Author – Andrew Bernardin ; Original archive – the evolving mind

Notable quotation – “But I do realize that simply throwing money at a problem can miss the mark. What the practice of throwing money at a problem accomplishes is the comforting thought that you are doing something, and sometimes little else. I want to help, but not if in the end it’s not helping.”

Topic Three: Appreciating Humanism – Writings about gaining a deeper understanding of Humanist principles, tenets, and concepts. (A note to our viewers: It may seem strange to write articles about topics that are now commonly taught in schools and public forums, but at the time these pieces were written Humanist ideas were still in development. Historical archives such as this one are enthralling because they show the development of Humanism over time.)

Title – Why The New Humanism

Author – Greg Epstein ; Original archive – The New Humanism

Notable quotation – “It is also important to note that the New Humanism and the New Atheism absolutely share the same views on questions such as whether God exists (almost certainly not), or how best to understand the nature of the world around us (science and empiricism). And as to whether we ought to fight for such causes as the separation of Church and State, the teaching of evolution, and the promotion of atheism and Humanism as valid, patriotically American ways of life, our answers are also the same as those of the New Atheists -- you bet your life we ought to.”

Title – Science and the Worship of Truth

Author – Eric Michael Johnson ; Original archive – The Primate Diaries

Notable quotation – “While religious proponents believe that there is a One Truth that has been revealed through their sacred book, science operates under the assumption that human reason is finite and that a scientific theory is only valid until further evidence either refines or discards it for a better explanation. Science is never finished. It's a continuing work in progress and any accepted theory is merely ‘provisionally true’ for the time being.”

Title – A Few Words on the Dangers of Language

Author – E.M. Cadwaladr ; Original archive – e.m. cadwaladr

Notable quotation – “…Social identity is, as it were, familial identity writ large. It is an expression not of the need for a reliable source of knowledge, but rather it is the expression of the need for a reliable source of personal context and security. To be either a Christian, a communist, or even (to an admittedly lesser extent) a certified public accountant is to project what is essentially a family identity onto a group of individuals far too large and diverse to be a family. It is to expect a certain level of protection from inclusion in this group, even if, in some cases, this protection only amounts to a vague sense of social legitimacy.”

Title – Atheism, Openness, and Caring About Reality: Or, Why What We Don't Believe Matters

Author – Greta Christina ; Original archive – Greta Christina's Blog

Notable quotation – “There is an impossibly huge infinitude of things that we could imagine about the universe. Only the tiniest fraction of those things are actually true. If we're going to be truly open to the mind-altering magnificence and hilarious freakiness of the universe, if we're going to truly understand and accept and explore what is true about the universe to the best of our ability, we have to be willing to say ‘No’ to the overwhelming majority of things we can imagine about it. We have to be rigorous in sorting out reality from unreality... and relentless in our rejection of unreality.”

Title – Reverse-Engineering Religion, part four: A Humanist Creation Myth

Author – D ; Original archive – She Who Chatters

Notable quotation – “So see your vanity for what it is, embrace your vexation with all your spirit, and chase after the wind with a joyous heart. In the fullness of time, there shall be no reckoning, for everything that there is shall return to the nothing from whence it came. Fear nothing, and hold to the Law. All the World is open to you now, so take up understanding and love and pleasure, and be at peace with your mortality. This is the final mystery, for as death comes to us all, in death no one knows any thing, and so even your love and understanding and pleasure shall pass from you even as you yourself pass into the nothing.”

This concludes our program for tonight. Tune in for our next show on November 29^th, 2009, when we’ll be presenting The Humanist Symposium #46 (due to restrictions from our network hosts, this presentation will be broadcast on an alternative Feedquency entitled You Made Me Say It!) Thanks again for your interest in the diverse, fascinating, and inspiring history of Humanism!

Be well, and may prosperity and peace flourish in the lives of all of humankind.

Hey, look at that! It's death!

Denial ain’t just a river in Egypt. It’s a very big part of a lot of peoples’ lives. People deny things all the time, for starters: “No, I didn’t know about that rule.” “Of course I didn’t sleep with her!” “I’ve never seen that Peruvian cocaine in my life!” But I’m talking about something deeper. Something darker. Something more pervasive, and less easy to brush aside as simple lying.

Let me try to explain by starting with the thought that prompted this… um, thought. I was contemplating death—something I do with greater frequency than I’d prefer, it seems—and I came to the realization that I live in a form of denial almost every day. As an atheist, I don’t believe in an afterlife. Which means when I die, that’s it. Doesn’t matter what I do during my life, I won’t get anything for it at the end. Now, I’m getting a lot better at accepting this as the way things are and finding fulfillment in it, but even so, there’s a nagging worry. No matter how much fame and fortunate I may amass, I won’t be able to change the following fact: one day, the universe will end. All humans will die. Our planet will be destroyed, our civilization lost, and no one will ever know we existed. It’s sad, but it’s true. And knowing this, how can I find much motivation to create anything? It’ll all be annihilated anyway.

Well, that thought was certainly a downer. Yet I’m writing this blog entry, and I write in my journal, and I write stories, and I’m working on a novel. Why? When placed side by side with the knowledge of the ultimate end of the universe, creating things seems like a futile endeavor. So what keeps me going?

Denial. Subconscious, unaware denial, but denial nonetheless. I just pretend it isn’t true. I put the thought out of my head and focus on the task at hand. After a short time of doing this, the thoughts are completely gone and I’m able to devote myself fully to any creative task I might be undertaking. Denial is a great tool for me, it seems.

Perhaps another analogy is in order. I feel like I’m standing on the edge of a chasm. If I want to accomplish anything, I need to keep my eyes zeroed in on something other than the chasm. Sure, I know in the back of my head that someday someone will push me and everything I’ve ever made into that black pit, but by pretending the pit isn’t there, I’m able to actually stay focused on my work. I deny reality to maintain my sanity.

And I don’t see anything wrong with that. Maybe I should? After all, isn’t that the underlying motivation for a lot of people when it comes to belief in the afterlife? They don’t want to face the fact that death is final, so they embrace a comforting thought, regardless of its truth value or how certain they are of its actuality. Is this what I do?

Well, no. Not really. Not even close, actually.

I don’t pretend that I’m not going to die. I don’t pretend that there’s something to look forward to after this life runs its course. I know full well that death is death, the end, goodbye, game over. Even when I’m at my most productive, I can look at the things I believe and find “death is final” among them. So perhaps denial isn’t the best word for this.

Yeah. That’s right. Denial isn’t the right word. I think I know what the word is.

Distraction.

I keep myself busy so that I don’t have time to focus on matters of mortality. In doing so, I don’t deny the truth of the proposition; I simply avoid thinking about it altogether. In that sense, I still do something that believers do—not think critically about what I believe—but I feel that this is simply the way life is, and if we were to do otherwise, we’d drive ourselves mad. Believers live unexamined lives because they’ve been taught to do so, and sometimes they know that examining their beliefs would result doubt. I live an unexamined life when I need to get other things done. But the key difference is this: I examine my life. I look at it with great frequency. Many believers do not.

Are they just doing what I do, though? Being distracted? I really don’t know. I feel like I’ve gotten very far from my original topic here. Guess I’ll just call this entry good and leave with this final comment: I don’t pretend that death isn’t waiting for me. I just ignore it when I need to get some living done.