Religious criticism has a long history. It goes at least as far back as the 5th century BCE in ancient Greece with Diagoras "the atheist" of Melos, and the 1st century BCE in ancient Rome with Titus Lucretius Carus' De Rerum Natura. It continues to the present day with the advent of New Atheism, represented by authors and journalists such as Richard Dawkins, Daniel Dennett, Sam Harris, and Christopher Hitchens. Alternatively, "religious criticism" has been used by the literary critic Harold Bloom to describe a mode of religious discussion that is secular but not inherently anti-religion. Criticism of religion is complicated by the fact that there exist multiple definitions and concepts of religion in different cultures and languages. With the existence of diverse categories of religion such as monotheism, polytheism, pantheism, nontheism and diverse specific religions such as Christianity, Judaism, Islam, Taoism, Buddhism, and many others; it is not always clear to whom the criticisms are aimed at or to what extent they are applicable to other religions. Critics often consider religion to be outdated, harmful to the individual, harmful to society, an impediment to the progress of science, a source of immoral acts or customs, and a political tool for social control. Richard Dawkins argues that religious belief often involves delusional behavior. Others such as Sam Harris compares religion to mental illness, saying it "allows otherwise normal human beings to reap the fruits of madness and consider them holy." There are also psychological studies into the phenomenon of mysticism, and the links between disturbing aspects of certain mystic's experiences and their links to childhood abuse. In another line of research, Clifford A. Pickover explores evidence suggesting that temporal lobe epilepsy may be linked to a variety of spiritual or 'other worldly' experiences, such as spiritual possession, originating from altered electrical activity in the brain. Carl Sagan, in his last book The Demon-Haunted World: Science as a Candle in the Dark, presented his case for the miraculous sightings of religious figures in the past and the modern sightings of UFOs coming from the same mental disorder. According to Vilayanur S. Ramachandran, "It's possible that many great religious leaders had temporal lobe seizures and this predisposes them to having visions, having mystical experiences." Michael Persinger stimulated the temporal lobes of the brain artificially with a magnetic field using a device nicknamed the "God helmet," and was able to artificially induce religious experiences along with near-death experiences and ghost sightings. John Bradshaw has stated, "Some forms of temporal lobe tumours or epilepsy are associated with extreme religiosity. Recent brain imaging of devotees engaging in prayer or transcendental meditation has more precisely identified activation in such sites — God-spots, as Vilayanur Ramachandran calls them. Psilocybin from mushrooms contacts the serotonergic system, with terminals in these and other brain regions, generating a sense of cosmic unity, transcendental meaning and religious ecstasy. Certain physical rituals can generate both these feelings and corresponding serotonergic activity." Keith Ward in his book Is Religion Dangerous? addresses the claim that religious belief is a delusion. He quotes the definition in the Oxford Companion to Mind as "a fixed, idiosyncratic belief, unusual in the culture to which the person belongs," and notes that "[n]ot all false opinions are delusions." Ward then characterizes a delusion as a "clearly false opinion, especially as a symptom of a mental illness," an "irrational belief" that is "so obviously false that all reasonable people would see it as mistaken." He then says that belief in God is different, since "[m]ost great philosophers have believed in God, and they are rational people". He argues that "[a]ll that is needed to refute the claim that religious belief is a delusion is one clear example of someone who exhibits a high degree of rational ability, who functions well in the ordinary affairs of life ... and who can produce a reasonable and coherent defense of their beliefs" and claims that there are many such people, "including some of the most able philosophers and scientists in the world today." In the early 1990s, sociologist Sara Diamond[208][209] and journalist Frederick Clarkson defined dominionism as a movement that, while including Dominion Theology and Christian Reconstructionism as subsets, is much broader in scope, extending to much of the Christian Right. Beginning in 2004 with essayist Katherine Yurica, a group of authors including journalist Chris Hedges, Marion Maddox, James Rudin, Sam Harris, and the group TheocracyWatch began applying the term to a broader spectrum of people than have sociologists such as Diamond. http://en.wikipedia.org/wiki/Criticism_of_religion

• published: 08 Apr 2014
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