Yeah, these things all make sense, again, with the implied idea that “all religions” use fallacious logic like circular reasoning, which I think we both agree is a common feature but not a rule of religion.

And sure, there are plenty of things that I trust on faith, like my Creator and my Savior, or the concept of sin. For me, the faith is critical for my psyche, but I’m of the world and in the world, so I am called to work good in this world now, which grace and guidance.

I would be careful with the smoking analogy. The only control someone really has in their outcome from smoking is deciding heavily limit or to quit early enough to not have a high risk of health complications of death. Religious expression is the interface between the divine and the worldly. It’s socially controlled and always has been. There are so many things people of faith can do to prevent allowing their expressions and works from causing harm, alienate “others,” and ultimately do things incongruent with their proclaimed beliefs.

I think of it more like democracy: a social phenomenon many feel confident in being “the best,” but also one that can fall victim to abuses that prevent it’s ideal in such a way as to disenfranchise and deliver results many, if not most, are unhappy with, if not harmed from. But I don’t think either of us would call for a monarchy or autocracy in order to “prevent the ills of democracy.” We, collectively, have to be better at making democracy better.

And yeah! It has been fun to discuss with you. I appreciate hearing your perspectives on this and allowing me to better understand your line of reasoning.

And I guess this must be closing in on the root of our disagreement: I don’t see that religion requires uncritical belief.

I don’t know what your litmus test is for “standards of evidence.” Can you elaborate on what good standards of evidence looks like to you and how you know they are good?

Lastly, by agreeing that there is not universality in the backwards-ness and issue of religion, it seems to me you can’t argue for religious thought to have inherit nature to that kind. Rather, there are expressions of it, religiosity, being backwards and bad. The part does not account for the whole.

Christianity is inherently problematic, or all religions are inherently problematic? You’ve made a case for Christianity (and probably Judaism and Islam), but those are just two (very large) religions. I’m taking about, and I feel the op’s essence was, the idea of religion and people being religious. Not just the Christians. Can you also point to the Taoists, the Universalists, the Zoroastrians (just to name a few) and say that their faiths are all inherently problematic?

Firstly, I am assuming that “they” is referring to Christians, which the op did not specify, and my subsequent commentary is interpreted to generalizing to all presentations of religion. While I explicitly pointed to Christianity, that was because I was referencing my personal faith journey.

Secondly, we are in agreement that the Pentateuch, in its literal form, calls for and endorses a society which does not privilege equality for all races, genders, or creeds. I would assume we are also in agreement that the epistles of Paul and Timothy and other early Christian writers have some pretty messed up opinions of who God is and what God wants.

But you yourself drew attention to the agency Christians, and all other faithful people, have. There is choice, and people do choose, to interpret scripture as non-literal. By the virtue of this existence, one cannot simply label all religious expressions as backwards or at issue, as I originally posited.

How do you account for tolerance found within religion and religious communities throughout the world and throughout history, then? How can intolerance be inherent to religion if it is not universally observed?

And for clarity, I’m not trying to no-true-scotsman out religious communities that harbor hatred and shut off diversity and the like. They totally exist and they are a problem. But to suggest religiosity itself is the issue, to me at least, is missing a sound foundation.

Is religiosity the cause of an overwhelming intolerance, or is it, religiosity, the overwhelming citation of the pious bigot?

Ignoring the inherit assumption that religion is de facto an issue or backwards, and ignoring the fallacy that “progress” is co-liniar with the passage of time, logic is not in of itself a perfect humanistic process of thought, rather it has been developed by humans over the millennia.

There is great comfort in the process of growing into and exploring one’s faith. Growing up in a theologically liberal Christian church, I was invited to find ways to meld the kingdom of God and the kingdom of man is such a way that I find purpose and vocation within my life. Religion also offers a place for community among people committed to a mission, be it good or bad. These communities preserve and honor cultural traditions, again, the good and the bad. These are just a few reasons I think people are now, and will remain well into the future, religious.

It’s definitely a statement. There is a chain-link fence in the background that creates that wild wave effect. Light sources give that unmistakable donut bokeh balls look.

Biggest thing with a mirror lens in embracing the effect instead expecting a “normal” photograph.

Thank you!

My family’s home computer was a MacMini (running Mavericks). As a high schooler at the time, I loved the simplicity of navigation and creation. My first smartphone was an iPhone 5s.

I stuck with them for my undergrad because I didn’t know otherwise. Windows felt like a downgrade at the time and gnu+linux or bsd were not on my radar.

I loved the hardware. I loved the integration between my mac and my phone. I learned to use the command line and make my mac incredibly powerful and fast. Its the hardware and software I used throughout my undergraduate and graduate programs and I continue to use it in my career in the museum field.

I now hop back and forth between macOS and FreeBSD, but it’s all on Apple hardware.