WHAT WOULD HAPPEN IF WE STOPPED BELIEVE IN GOD?

WHAT WOULD HAPPEN IF WE STOPPED BELIEVING IN GOD?

Introduction

    In the rich and complex domain where philosophy, science, ethics, and religion intersect, a thought-provoking observation by Dr. Jordan B. Peterson offers a gateway to profound exploration: 'If people stopped believing in God, we would lose the metaphorical substrate of our ethos.' This statement, seemingly straightforward yet deeply intricate, begs us to examine the human conscious mind, a realm where contrasts like the cerebral hemispheres and the natural versus historical worlds intertwine.

 

    This article, therefore, is written to critically examine the extensive implications of a global shift away from belief in God. It probes the potential impacts on social structures, ethical frameworks, psychological well-being, and our existential search for meaning. Here, I explain the possible transformations in societal norms, moral orientations, individual psychologies, and life's overarching purpose in the absence of theistic beliefs. Employing an interdisciplinary approach, the article offers a comprehensive analysis of the ripple effects in a post-theistic world, inviting the reader to consider the intricate relationship between faith, culture, and the essence of the human condition.

Part 1: The Philosophical Landscape

    As previously mentioned, in a world devoid of God-belief, we need to examine the philosophical foundations shaping our understanding of this existential query. In Part 1, we delve into the intricacies of the human mind, a realm of consciousness and intellect, where a duality unfolds.

    This duality, manifesting as the left and right hemispheres of the brain, transcends mere biological function. It represents a deeper ontological and epistemological divide that has echoed through Western philosophical thought. 

The left hemisphere, with its focus on logic, analysis, and reductionism, interprets the world in terms of static, measurable, and objective realities. It aligns with the empirical and pragmatic elements of the natural world, often overlooking the immeasurable aspects that defy strict rational analysis. In contrast, the right hemisphere, with its inclination towards intuition, synthesis, and a more poetic grasp, perceives the world in its dynamic, fluid, and complex entirety. This hemisphere resonates with the historical world, a narrative rich in meaning and vitality, acknowledging the interconnectedness of all entities.

This philosophical dichotomy echoes in the works of thinkers like Martin Heidegger and Oswald Spengler. Heidegger's phenomenological ontology, emphasizing 'Being-in-the-world' and eschewing Cartesian dualism, harmonizes with the intuitive nature of the right hemisphere. It acknowledges the inseparable unity and interaction within existence, where 'Dasein' (a term Heidegger uses to denote human existence) is not isolated but deeply interwoven with its environment. Spengler, in 'The Decline of the West,' offers a historical lens that accentuates this duality. His cyclic view of history, the morphological links he draws between cultures, and his critique of the Western world's relentless ambition reflect a philosophical stance transcending empirical reductionism.

As a result, the interaction between these cerebral hemispheres, and between the realms of nature and history, is not merely a juxtaposition but a dynamic dialectic. It embodies tension and harmony, a struggle and a synthesis, reflecting two distinct yet inseparably intertwined modes of intellectual engagement. As we continue, we will further explore the metaphorical and ethical dimensions interlaced within the fabric of human thought, unraveling how they shape our comprehension of a post-theistic world.

Part 2: The Metaphorical Dimension

In the philosophical expanse where symbolism, meaning, and existence intertwine, the concept of God emerges not merely as a theological entity but as a metaphorical nexus, a symbol that transcends mere denotation. God, in this context, is not confined to the literal deities of religious traditions, but represents a unifying metaphor that embodies the essential values, and principles that undergird our human condition. The concept of God is not a matter of empirical validation but a profound epistemological construct resonating with the intuitive, organic realm of the right hemisphere, engaging with the world of history, meaning, and interconnectedness.

Jordan Peterson's phrase, "metaphorical substrate of our ethos," encapsulates this dimension with remarkable acuity. The 'metaphorical substrate' refers to the foundational symbolic structures that permeate our ethical, cultural, and existential realms. It is the bedrock upon which our values, norms, and collective consciousness are anchored. This is not a mere abstract intellectualization but a living, breathing ethos that shapes our moral compass, our societal bonds, and our very sense of self and community. It is a metaphorical realm that transcends the reductionism of the world of nature, engaging instead with the lively, organic reality of the world of history.

Antonio Damasio's somatic marker hypothesis offers a compelling scientific perspective that converges with this philosophical understanding. Damasio posits that our decision-making processes are profoundly influenced by emotional and somatic states, which serve as markers guiding our judgments and actions. These somatic markers are not mere biological responses but intricate connections between mind and body, reflecting our values, experiences, and cultural imprints. This hypothesis underscores the interplay between the intellectual temperaments we delineated earlier. It connects the intuitive, dynamic right hemisphere with the logical, analytical left, weaving a complex tapestry where emotion, reason, ethics, and existential meaning coalesce.

Other intellectual figures and theories, from the philosophical reflections of Spinoza to the psychoanalytic insights of Carl Jung, resonate with this multifaceted understanding. They all contribute to a comprehensive view that transcends mere duality, embracing the rich complexity of human thought, feeling, and existence.

Part 3: Ethical and Cultural Implications

The statement "If people stopped believing in God, we would lose the metaphorical substrate of our ethos" resonates not as a mere declaration but as a profound philosophical assertion that merits critical exploration.

Belief in God, in this metaphorical sense, is not an affirmation of a particular theological dogma but a recognition of a deeper, foundational aspect of human existence. It embodies an orientation toward meaning, value, and the interconnectedness of all things, reflecting the world of history and the right-hemispherical realm of intuition and organic understanding. The loss of this metaphorical dimension is not a mere intellectual abstraction but a cultural and ethical void that would have profound societal repercussions. Without the unifying metaphor of God, the foundational structures that bind communities, guide ethical reasoning, and provide a sense of purpose and direction may become fragmented. A society devoid of this metaphorical substrate may fall into a reductionist trap, confined to the static, pragmatic understanding of the world of nature. This could foster a culture characterized by materialism, relativism, and a lack of deeper moral engagement, leading to potential disintegration of social cohesion and shared values.

    To fully appreciate the implications of this perspective, we must situate it within the broader context of the history of ideas. The saying that Newton did not discover anything in physics but new physics, and similarly with Einstein, is an allegory for the profound paradigm shifts that reshape our understanding of reality. These shifts transcend mere empirical observations, reaching into the very core of our epistemological frameworks. The Kuhn cycle of paradigm shifts offers a structural analysis of these transformations, delineating the phases of normal science, crisis, revolution, and the establishment of a new paradigm. This cycle echoes the dynamic interplay between the world of nature and the world of history, reflecting the continual evolution of human thought and understanding. These paradigm shifts are not just changes in scientific theories but profound transformations in our worldview. They mirror the complex dance between the left and right hemispheres, the analytical and the intuitive, and they resonate with the metaphorical dimension of God as a unifying principle that transcends mere empirical observation.

Part 4: Critique

The question, "Is New Atheism dead?" is not one to be answered in haste but requires a thoughtful exploration within the broader philosophical landscape. New Atheism, characterized by its staunch rejection of religious beliefs and its emphasis on empirical rationality, must be understood in the context of the distinctions between the left and right hemispheres, the world of nature and history, that we have hitherto explored. The reductionism and static understanding that typify the world of nature, reflected in the left-hemispherical approach, have been key aspects of New Atheism. But this approach, while powerful in certain domains, may be lacking in the rich, organic, and intuitive understanding that resonates with the world of history and the metaphorical substrate of our ethos. In this sense, New Atheism might be perceived as facing a crisis of relevance, unable to engage with the profound metaphorical dimensions that shape our existence. It is not so much dead as perhaps incomplete, in need of a broader, more nuanced understanding that transcends mere empirical reductionism.

The phenomenon of the "Cognitive Decoupling Elite" represents a specific manifestation of this reductionist tendency. It refers to an intellectual class that disengages from the rich complexity of human existence, focusing instead on abstract, decontextualized analysis. This cognitive decoupling may lead to intellectual rigidity, an inability to engage with the multifaceted realities of human life. It reflects a disconnection from the intuitive, dynamic, and interconnected realm that characterizes the right hemisphere and the world of history. The critique of this phenomenon calls for a recognition of the limitations of purely analytical thinking. It invites a more balanced, integrative approach that honors the complexity, nuance, and depth of our human experience.

As we reflect upon the intricate tapestry that weaves together the metaphorical dimension of God, the philosophical implications of the left and right hemispheres, and the critiques of New Atheism and the cognitive decoupling elite, we are called to a higher understanding. This understanding transcends dichotomies, embracing a more balanced, holistic approach that recognizes the interplay between analysis and intuition, between empirical observation and metaphorical insight. It calls for a reintegration of the world of nature and the world of history, a recognition of the profound interconnectedness that underlies our existence. It invites us to engage with the world not merely as observers but as participants in a dynamic, evolving, and profoundly meaningful journey.

Our path forward is not a rejection of reason but an enrichment of it, an opening to the deeper dimensions of wisdom, compassion, ethics, and community. It calls for a more authentic, humane, and profound engagement with ourselves, each other, and the world. In this endeavor, we are guided not only by the intellectual insights of philosophy and science but by the timeless wisdom of art, poetry, music, and the creative expressions that reach into the very soul of our existence. It is a journey of discovery, reflection, and transformation, a journey that invites us all.

Conclusion

The exploration embarked upon in this op-ed has traversed a complex and nuanced philosophical terrain, weaving together insights that reflect the profundity of our human condition. We have delved into the distinctions between the left and right hemispheres, the world of nature and history, and their implications for our understanding of ourselves and our world. Through an examination of the metaphorical dimension of God, we have unearthed the unifying principles that underpin our ethos, connecting the dots between scientific paradigms, cultural expressions, ethical considerations, and the critique of contemporary intellectual phenomena such as New Atheism and the "Cognitive Decoupling Elite." 

The importance of this topic extends beyond mere academic inquiry, resonating with the existential challenges and opportunities that define our contemporary society. It invites us to recognize the limitations of reductionist thinking, embrace the richness of metaphorical insight, and strive for a more balanced, holistic understanding. As we stand at the crossroads of an era marked by fragmentation, materialism, and a thirst for meaning, this exploration offers a beacon, a guiding light towards a path of reintegration, wisdom, and compassion. It is not merely a reflection of intellectual curiosity but a call to action, a call to a deeper engagement with the essence of our humanity.

In closing, we are left with a question, not as a mere rhetorical device but as an invitation to contemplation and reflection: What kind of world are we shaping, and what kind of beings do we wish to become, as we navigate the delicate balance between the analytical and the intuitive, the empirical and the metaphorical? The answer, perhaps, lies not in the words but in the lived experience, in the courage to explore, to question, and to embrace the full spectrum of our human existence.