The book launched the phenomenon of new atheism, a movement that openly challenged religious belief and its influence on public policy, particularly in the aftermath of 9/11 and the Bush administration's evangelical governance.
The early 2000s were marked by 9/11, the Bush administration's evangelical posture, debates on stem cell research, gay marriage, teaching evolution, and the wars in Iraq and Afghanistan, all of which were seen as influenced by religious beliefs.
Harris views religious belief as a cop-out that should be evaluated on its own merits, finding it to be irrational. Atran argues that religious belief is an evolutionary byproduct that strengthens social cohesion through shared rituals and community bonds, serving a different purpose than scientific beliefs.
Harris argues that religious dogma creates unshakable certainty in beliefs that aren't based on reason, leading to extremism. He claims that accepting irrational beliefs can lead to violence and extremism, as seen in religious-motivated terrorism.
Harris cites a Pew poll question that asked Muslims if suicide bombing and violence against civilian targets are justified to defend Islam, finding that a significant percentage in some countries answered affirmatively. He also argues that Islamic doctrine is inherently violent, citing specific violent passages in the Quran.
Harris defends profiling by arguing that it is a logical security measure given the statistical likelihood of Muslim involvement in terrorism. He adds a thin caveat that white middle-aged men like himself should not be exempt, but this is largely seen as a rhetorical tactic to deflect accusations of bigotry.
The Coward's Hypothetical is when Harris presents a complex question he can't answer and then deflects by redirecting the conversation to a hypothetical thought experiment. He uses this to avoid addressing real-world complexities and to appear rational by focusing on theoretical scenarios.
Harris defines Islamophobia as a term designed to conflate criticism of Islam as a doctrine with bigotry against Muslims as people. He believes that criticizing Islamic ideas, especially those related to violence, does not constitute bigotry and is a rational response to perceived threats.
Peter and Michael discuss the book that launched the phenomenon of New Atheism and asked the question: What if we hated Muslims, but in a secular way?
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