Title: God is Not Great: How Religion Poisons Everything
Author: Christopher Hitchens
TLDR: Hitchens argues passionately that religion is a man-made construct that has historically caused more harm than good. He explores the dangers of blind faith, religious violence, and the hypocrisy of organized religion, ultimately advocating for a new Enlightenment based on reason, science, and humanism.
Chapter 1: Putting It Mildly
Hitchens opens with a personal anecdote about his childhood disillusionment with religion, sparked by a well-meaning teacher’s flawed explanation of nature’s design. He argues that this experience exemplifies a fundamental flaw in religious reasoning: assuming the world is designed to suit us, rather than recognizing our adaptation to it.
He lays out his core objections to religious faith: it misrepresents the origins of humanity and the universe; promotes both servility and solipsism; stems from and perpetuates harmful sexual repression; and is ultimately wishful thinking.
Hitchens contrasts religious faith with the principles of secular humanism and atheism, emphasizing the value of free inquiry, open-mindedness, and a reliance on evidence and reason. He argues that atheists find wonder and consolation not in scripture but in art, literature, and the pursuit of truth and beauty.
The chapter concludes by highlighting the inherent arrogance of religion’s claim to possess absolute knowledge, particularly in matters of morality and cosmic design. Hitchens suggests that this arrogance, combined with religion’s demonstrably harmful effects, makes it intellectually and morally untenable.
Chapter 2: Religion Kills
This chapter focuses on the deadly consequences of religious belief, using examples from Hitchens’s experiences in various conflict zones. He argues that religion, far from being a source of peace and morality, often fuels violence, bigotry, and repression.
He starts by challenging the notion that religious faith brings happiness, pointing out that even the most devout often seem insecure and driven to interfere in the lives of non-believers. He then recounts his experiences in six cities – Belfast, Beirut, Bombay, Belgrade, Bethlehem, and Baghdad – each illustrative of religiously inspired conflict.
In each city, Hitchens details how religious differences exacerbate existing tensions, leading to sectarian violence, ethnic cleansing, and even suicide bombings. He argues that the exclusive claims to divine authority made by religious leaders make peaceful coexistence impossible, creating a climate of fear, hatred, and political instability.
Hitchens also addresses the impact of religious extremism in the West, particularly the fatwa against Salman Rushdie, the rise of fundamentalism in the U.S. military, and the exploitation of religious sentiment by politicians. He argues that religion, instead of offering a moral compass, often serves as a tool for power, control, and the justification of violence.
The chapter ends with a stark warning: religion has become not just a menace to civilization, but a threat to human survival itself.
Chapter 3: A Short Digression on the Pig; or, Why Heaven Hates Ham
Taking the religiously-motivated aversion to pork as a case study, Hitchens explores how religious taboos distort our understanding of the world. He argues that the prohibition against pork is not based on rational concerns about health but rather on primitive fears and anthropomorphic thinking.
He points out the inconsistencies and absurdities in the religious justifications for avoiding pork, especially given the pig’s intelligence, adaptability, and usefulness to humans. He then delves into the history of porcophobia, suggesting that it likely stems from ancient anxieties about cannibalism and human sacrifice.
Hitchens argues that the simultaneous attraction and repulsion toward pigs reflects a deep-seated human tendency to project our own fears and desires onto the natural world. He uses this example to illustrate how religion often creates arbitrary and harmful distinctions, twisting our perception of reality and hindering our ability to engage with the world in a rational and compassionate way.
The chapter serves as a microcosm of Hitchens’s larger critique of religion, showing how even seemingly trivial beliefs can expose the irrationality, cruelty, and ultimately man-made nature of religious dogma.
Chapter 4: A Note on Health, to Which Religion Can Be Hazardous
This chapter focuses on the detrimental impact of religion on public health, arguing that religious dogma often hinders scientific progress and endangers lives. Hitchens provides several examples of how religious beliefs have impeded efforts to eradicate disease and promote sexual health.
He begins with the case of polio eradication in India, where Muslim extremists spread rumors about the vaccine being a Western plot to sterilize Muslims. He then discusses the Catholic Church’s opposition to condom use, even in the face of the AIDS epidemic, citing pronouncements from various Cardinals and Bishops who claim that condoms are ineffective or even sinful.
Hitchens highlights the hypocrisy of religious leaders who promote abstinence while ignoring the realities of human sexuality. He argues that their refusal to acknowledge the effectiveness of condoms has resulted in countless preventable deaths, particularly in Africa.
The chapter also addresses religiously motivated medical neglect and abuse, including faith healing, denial of blood transfusions, and the genital mutilation of children. Hitchens argues that religion’s claim to divine authority allows it to justify practices that would otherwise be considered barbaric and criminal.
He concludes by emphasizing the urgent need to separate religion from matters of public health, arguing that religious dogma poses a serious threat to human well-being and scientific progress.
Chapter 5: The Metaphysical Claims of Religion Are False
In this chapter, Hitchens tackles the metaphysical foundations of religion, arguing that its core claims are demonstrably false and incompatible with modern scientific understanding. He emphasizes the need to move beyond the “childhood” of religious belief and embrace the mature perspective offered by science and reason.
He begins by highlighting the ignorance and fear that characterized the era when religious beliefs originated, contrasting it with the vast knowledge available today. He argues that religious faith, born out of a primitive need to explain the unknown, has been rendered obsolete by scientific discoveries and rational inquiry.
Hitchens analyzes the attempts to reconcile faith and science, finding them ultimately unconvincing and ultimately futile. He points out that “deism,” while perhaps a reasonable compromise in the past, fails to account for the complex and often chaotic nature of the universe revealed by modern science.
Drawing on the work of Pierre-Simon de Laplace and William of Ockham, Hitchens emphasizes the principle of parsimony, arguing that explanations that rely on unnecessary assumptions, like the existence of a deity, should be discarded in favor of simpler, more elegant solutions. He concludes that “we do not need” the hypothesis of God to explain the universe or our place in it.
Chapter 6: Arguments from Design
Here, Hitchens takes aim at the “argument from design,” a core tenet of many religious faiths. He dissects both the “macro” and “micro” versions of this argument, finding them riddled with flaws and ultimately undermined by the theory of evolution.
He begins by highlighting the paradox of religion simultaneously promoting humility and self-importance, arguing that the notion of a universe designed for our benefit is a product of human vanity and solipsism. He then deconstructs William Paley’s famous watchmaker analogy, pointing out the numerous flaws and inconsistencies in applying this analogy to the natural world.
Hitchens argues that the complexity of the human eye, often cited as evidence of intelligent design, actually reveals the opposite: a long and arduous evolutionary process marked by imperfections and adaptations. He draws on the work of Michael Shermer and Richard Dawkins to illustrate how the eye’s structure, far from being divinely crafted, reflects a history of trial and error, with vestiges of earlier, less sophisticated forms.
He concludes by discussing Stephen Jay Gould’s research on the Burgess shale, which suggests that the path of evolution is not preordained but rather contingent and unpredictable. Hitchens argues that this randomness, far from diminishing the wonder of life, makes it all the more remarkable and underscores our responsibility to make the most of our brief existence.
Chapter 7: Revelation: The Nightmare of the “Old” Testament
In this chapter, Hitchens turns his attention to the concept of divine revelation, using the Old Testament as his primary example. He argues that the stories of revelation are demonstrably false, riddled with inconsistencies and moral failings, and ultimately a product of human fabrication.
He begins by analyzing the Ten Commandments, finding them to be a crude and arbitrary set of rules that reflect the power dynamics and social norms of their supposed time and place. He points out the glaring omissions in the Decalogue, such as the absence of prohibitions against slavery, rape, or genocide, and the inclusion of questionable commandments about graven images and covetousness.
Hitchens then deconstructs the story of Moses and the Exodus, drawing on the work of Israeli archaeologists like Israel Finkelstein and Neil Asher Silberman to show that there is no historical evidence to support the biblical account. He argues that the entire narrative is a later invention, full of anachronisms and internal contradictions.
The chapter also explores the brutality and immorality of many Old Testament stories, highlighting the genocidal campaigns, casual cruelty, and absurd pronouncements attributed to God and his prophets. Hitchens argues that these narratives, far from being divinely inspired, reflect the ignorance, barbarity, and self-serving agendas of their human authors.
He concludes by emphasizing the absurdity of regarding the Old Testament as a source of moral guidance, given its endorsement of slavery, ethnic cleansing, and indiscriminate violence. He suggests that we should be grateful that these stories are mere fables, not historical truths that bind us to their primitive and harmful precepts.
Chapter 8: The “New” Testament Exceeds the Evil of the “Old” One
This chapter continues Hitchens’s critique of revelation, focusing on the inconsistencies, contradictions, and moral failings of the New Testament. He argues that the Gospels are not historical accounts but rather later fabrications, designed to fulfill prophecies and create a narrative of divine intervention.
He begins by highlighting the discrepancies between the four Gospels, pointing out their conflicting accounts of Jesus’s birth, genealogy, ministry, and even his resurrection. He argues that these contradictions make it impossible to accept all four Gospels as divinely inspired, suggesting instead that they are human attempts to reconstruct and reinterpret events long after the fact.
Hitchens then takes aim at the concept of the Virgin Birth, arguing that it is a biologically impossible myth, invented to fit Jesus into the messianic framework of the Old Testament. He points out the absence of any mention of Mary’s virginity in Jesus’s own words, and the awkward presence of Jesus’s siblings in the biblical accounts.
The chapter also addresses the questionable morality of some of Jesus’s teachings, such as his condemnation of non-believers to eternal punishment and his apparent indifference to the suffering of those outside his immediate circle. Hitchens argues that these teachings, far from being universally applicable, reflect a narrow and often intolerant worldview.
He concludes by emphasizing the absurdity of regarding the New Testament as a source of moral authority, given its contradictions, inconsistencies, and often questionable teachings. He suggests that the Gospels are ultimately human fabrications, designed to promote a particular religious agenda rather than reveal divine truths.
Chapter 9: The Koran Is Borrowed from Both Jewish and Christian Myths
In this chapter, Hitchens extends his critique of revelation to Islam, arguing that the Koran, like the Bible, is a product of human fabrication, borrowing heavily from earlier religious traditions and riddled with inconsistencies and moral failings.
He begins by highlighting the inherent absurdity of the claim that the Koran is the literal and unalterable word of God, given its dependence on an illiterate prophet and its exclusive reliance on the Arabic language. He argues that this claim is a sign of insecurity, masking a deep-seated fear of scrutiny and critical analysis.
Hitchens then explores the origins of Islam, pointing out the parallels between Muhammad’s story and the narratives of earlier prophets. He argues that the Koran’s account of creation, the flood, and other events are clearly derived from Jewish and Christian sources, suggesting that Islam is not a wholly original faith but rather a syncretic blend of existing beliefs.
The chapter also delves into the inconsistencies and contradictions within the Koran, as well as the dubious authenticity of the hadith, the vast body of sayings and traditions attributed to Muhammad. Hitchens argues that these contradictions and uncertainties, far from being divinely inspired, reflect the human struggle to impose order and coherence on a complex and often contradictory set of beliefs.
He concludes by emphasizing the absurdity of regarding the Koran as a source of absolute truth, given its reliance on hearsay, its internal contradictions, and its often questionable moral teachings. He suggests that Islam, like its monotheistic predecessors, is ultimately a product of human imagination and ambition, not a divine revelation that transcends human history and culture.
Chapter 10: The Tawdriness of the Miraculous and the Decline of Hell
This chapter focuses on the concept of miracles, arguing that they are either fraudulent claims or misinterpretations of natural phenomena, designed to impress the credulous and bolster religious authority. Hitchens explores both ancient and modern examples of miracles, finding them all wanting in terms of evidence and credibility.
He begins by pointing out the decline in the scale and grandeur of miracles, contrasting the awe-inspiring feats attributed to ancient gods with the relatively mundane occurrences reported in modern times. He argues that this decline reflects a growing awareness of the natural world and a diminishing reliance on supernatural explanations.
Hitchens then invokes David Hume’s argument against miracles, which suggests that it is always more likely that a witness is mistaken or deceiving than that the laws of nature have been suspended. He applies this principle to various claims of miracles, from resurrections to weeping statues, finding them all lacking in credible evidence.
The chapter also addresses the use of natural disasters as evidence of divine judgment, arguing that this is a cynical attempt to exploit human fear and suffering for religious purposes. Hitchens points out the absurdity of attributing random events like earthquakes or tsunamis to God’s will, emphasizing the need to understand these phenomena in terms of natural processes rather than supernatural interventions.
He concludes by emphasizing the tawdriness and intellectual poverty of modern miracle claims, suggesting that they are a desperate attempt by religion to maintain its relevance in a world where scientific understanding has largely dispelled the need for supernatural explanations.
Chapter 11: “The Lowly Stamp of Their Origin”: Religion’s Corrupt Beginnings
In this chapter, Hitchens examines the origins of religions, arguing that they are often rooted in fraud, opportunism, and the exploitation of human gullibility. He uses three case studies – the Melanesian “cargo cult,” the evangelical huckster Marjoe Gortner, and the Mormon Church – to illustrate how religions are manufactured and manipulated for power and profit.
He begins with the “cargo cult,” a phenomenon observed in the Pacific Islands where indigenous peoples, confronted with the arrival of Western technology, developed rituals and beliefs designed to attract material wealth. He then recounts the story of Marjoe Gortner, a child evangelist who was trained to perform miracles and solicit donations, eventually exposing the cynical manipulation behind his supposed religious gifts.
Hitchens then delves into the history of Mormonism, detailing the fraudulent origins of the Book of Mormon and the opportunistic claims of its founder, Joseph Smith. He highlights the parallels between Smith’s story and the narratives of earlier prophets, arguing that Mormonism, like other religions, is a product of human invention and ambition, not a divinely inspired revelation.
The chapter concludes by emphasizing the common threads that run through these seemingly disparate examples: the exploitation of human credulity, the use of religion for material gain, and the tendency for even the most outlandish claims to attract followers. Hitchens suggests that these patterns, observable in both ancient and modern religions, underscore the man-made nature of faith and its susceptibility to corruption and abuse.
Chapter 12: A Coda: How Religions End
This chapter explores how religious movements decline and disappear, using the case of the “false Messiah” Sabbatai Sevi as a primary example. Hitchens argues that the demise of religions often exposes their underlying vulnerabilities and the ultimately human nature of their claims.
He recounts the story of Sabbatai Sevi, a 17th-century Jewish mystic who proclaimed himself the Messiah, attracting a large following before ultimately converting to Islam under pressure from the Ottoman authorities. Hitchens points out the parallels between Sevi’s story and the narratives of other messianic figures, suggesting that their appeal is based on a combination of charisma, wishful thinking, and a willingness to suspend disbelief.
The chapter also discusses the phenomenon of “occukation,” the belief that a hidden Messiah or Imam awaits the opportune moment to return and redeem the world. Hitchens argues that this concept is a desperate attempt to maintain faith in the face of disappointment and disillusionment, allowing believers to cling to hope even when their prophecies fail to materialize.
He concludes by suggesting that the end of religions often reveals their man-made nature, exposing the human motivations and machinations that lie beneath their claims to divine authority. He suggests that the fading of these beliefs, while sometimes accompanied by sadness and loss, ultimately allows for a more rational and humane understanding of the world.
Chapter 13: Does Religion Make People Behave Better?
This chapter tackles the common argument that religion is a necessary foundation for morality, arguing instead that virtuous behavior is independent of faith and that religion often hinders rather than promotes ethical conduct. Hitchens uses the examples of slavery, racism, and genocide to illustrate how religious belief has often been used to justify and perpetuate moral atrocities.
He begins with the story of Martin Luther King Jr., pointing out the irony of King using biblical imagery and rhetoric to advance a cause that directly challenged the racist attitudes and practices of many American Christians. He argues that King’s moral leadership stemmed from his humanist principles, not his religious beliefs, which were ultimately irrelevant to his message of equality and nonviolence.
Hitchens then explores the long and shameful history of Christian complicity in slavery and racism, highlighting the churches’ initial support for the slave trade and their subsequent resistance to abolitionism. He argues that religious belief, far from being a force for moral progress, often serves as a barrier to social justice and human rights.
The chapter also discusses the role of religion in genocide, citing the examples of Rwanda and the Lord’s Resistance Army in Uganda. Hitchens argues that religious extremism, with its absolute claims to truth and its willingness to demonize outsiders, often creates a climate of intolerance that can lead to mass violence and atrocities.
He concludes by emphasizing the moral bankruptcy of the claim that religion makes people behave better, pointing to the countless examples of religiously motivated cruelty and oppression throughout history. He suggests that morality is a product of human empathy and reason, not divine revelation, and that a secular worldview is more likely to promote ethical conduct and social justice than a faith-based one.
Chapter 14: There Is No “Eastern” Solution
This chapter addresses the idea that Eastern religions offer a more peaceful and enlightened alternative to the Abrahamic faiths, arguing instead that they are equally susceptible to dogma, hypocrisy, and violence. Hitchens draws on his own experiences with various Eastern faiths, as well as historical examples, to illustrate the flaws and failings of these belief systems.
He begins by recounting his time at the ashram of Bhagwan Sri Rajneesh, observing the cult-like dynamics, exploitation of followers, and ultimately fraudulent nature of this supposed spiritual community. He then discusses the conflict in Sri Lanka, where Buddhist and Hindu extremists have fueled ethnic violence and terrorism, undermining the idyllic image of Eastern religions as inherently peaceful and tolerant.
Hitchens also criticizes the Dalai Lama, pointing out the contradictions between his message of peace and the reality of his role as a religious and political leader who has endorsed violence and maintained an authoritarian regime. He argues that Eastern religions, like their Western counterparts, often rely on unquestioning faith, blind obedience, and a rejection of critical thinking.
The chapter also explores the complicity of Japanese Buddhism in the country’s militarism and imperial ambitions during World War II, highlighting the willingness of religious leaders to justify aggression and atrocity in the name of spiritual or national superiority. Hitchens argues that this historical example demonstrates the dangerous potential of even seemingly peaceful faiths when they are harnessed to political power and nationalistic fervor.
He concludes by emphasizing the universality of human fallibility and the need to apply critical thinking to all belief systems, regardless of their geographical origin or cultural context. He suggests that the search for an “Eastern solution” is a misguided quest, offering a false sense of hope and obscuring the need to address the human tendency toward dogma, violence, and self-deception.
Chapter 15: Religion as an Original Sin
In this chapter, Hitchens argues that religion is not just amoral but positively immoral, outlining several inherent flaws in its core precepts that make it a source of harm and injustice. He identifies five key “sins” of religion: presenting a false picture of the world, promoting blood sacrifice, advocating atonement through vicarious suffering, promising eternal reward or punishment, and imposing impossible tasks and rules.
He begins by addressing the false picture of the world offered by religious creation myths, arguing that these narratives have been conclusively disproven by scientific discoveries and are no longer tenable for anyone with a basic understanding of the universe and our place in it. He then condemns the doctrine of blood sacrifice, tracing its origins to primitive rituals and highlighting its persistence in modern religions, particularly Judaism and Islam.
Hitchens then criticizes the concept of atonement through vicarious suffering, arguing that it is morally repugnant to believe that one person’s sacrifice can absolve others of their sins. He points out the absurdity of accepting responsibility for a crime committed thousands of years ago, and the inherent cruelty of a system that threatens eternal punishment for rejecting this offer of redemption.
The chapter also addresses the imposition of impossible tasks and rules, arguing that religion often sets unattainable standards for human behavior, leading to guilt, shame, and self-loathing. He uses the examples of the commandments against covetousness and adultery, as well as the prohibition against lending money at interest, to illustrate how religion attempts to suppress natural human impulses and create an environment of perpetual moral anxiety.
He concludes by suggesting that these inherent flaws in religion make it a source of harm and injustice, undermining human autonomy, fostering intolerance, and hindering moral progress. He argues that a secular worldview, based on reason, empathy, and a commitment to human well-being, offers a more ethical and fulfilling alternative to the stultifying and often cruel precepts of faith.
Chapter 16: Is Religion Child Abuse?
This chapter focuses on the harmful effects of religious indoctrination on children, arguing that it constitutes a form of psychological and often physical abuse. Hitchens examines various aspects of religious practice, including the use of fear and guilt, the suppression of sexuality, and the mutilation of genitalia, arguing that these practices inflict lasting damage on the minds and bodies of children.
He begins by analyzing the terrifying imagery of hell and eternal punishment used by religious authorities to instill fear and obedience in children. He cites the example of Father Arnall’s sermon in James Joyce’s “Portrait of the Artist as a Young Man,” highlighting the deliberate use of graphic and disturbing language to manipulate the emotions of young minds.
Hitchens then discusses the sexual repression imposed by religion, arguing that it creates a climate of shame and guilt around natural human impulses. He condemns the practice of teaching children that masturbation, premarital sex, and homosexuality are sins, arguing that this leads to psychological damage and unhealthy attitudes towards sexuality.
The chapter also addresses the religiously motivated mutilation of children’s genitalia, focusing on female genital mutilation and male circumcision. Hitchens condemns both practices as barbaric and cruel, arguing that they are motivated by a desire to control and suppress sexuality, inflicting lasting harm on the physical and psychological well-being of children.
He concludes by arguing that religion, with its reliance on fear, guilt, and the suppression of natural impulses, is inherently harmful to children. He suggests that a secular approach to education, based on reason, critical thinking, and a respect for human autonomy, is essential to protect children from the damaging effects of religious indoctrination.
Chapter 17: An Objection Anticipated: The Last-Ditch “Case” Against Secularism
This chapter addresses a common objection to Hitchens’s critique of religion: the claim that secular and atheist regimes have committed atrocities that are as bad or worse than those committed in the name of religion. Hitchens analyzes the examples of fascism, Nazism, and Stalinism, arguing that these regimes, while often claiming to be secular, were in fact totalitarian systems that shared many characteristics with religious fundamentalism.
He begins by pointing out the irony of religious apologists claiming to be no worse than fascists or Stalinists, suggesting that this reflects a desperate attempt to deflect criticism rather than a genuine defense of faith. He then explores the historical connection between religion and totalitarianism, arguing that for much of human history, absolute power was inextricably linked with religious authority.
Hitchens then analyzes the rise of fascism, highlighting the Catholic Church’s complicity in the establishment of fascist regimes in Italy, Spain, Portugal, and elsewhere. He argues that the Church’s anti-communism and anti-Semitism aligned it with fascist ideology, leading to active support for dictators like Mussolini and Franco.
The chapter also examines the complex relationship between the Catholic Church and Nazi Germany, detailing the Vatican’s concordat with Hitler and its subsequent silence in the face of Nazi atrocities. Hitchens argues that the Church’s failure to condemn Nazi persecution of Jews was a moral betrayal, motivated by a combination of political expediency and anti-Semitism.
He then turns his attention to Stalinism, arguing that while the Soviet regime was officially atheist, it functioned as a quasi-religious cult, with a personality cult around Stalin, a rigid ideology, and a ruthless persecution of dissenters. He points out that Stalinism, like religious fundamentalism, relied on blind faith, absolute obedience, and a denial of individual freedom.
Hitchens concludes by arguing that totalitarian regimes, whether explicitly religious or ostensibly secular, share a common core of intolerance, authoritarianism, and a contempt for human reason and autonomy. He suggests that the antidote to these evils is not a return to religious faith but rather a commitment to secular pluralism, free inquiry, and the defense of human rights.
Chapter 18: A Finer Tradition: The Resistance of the Rational
In this chapter, Hitchens celebrates the long tradition of skepticism, reason, and free inquiry that has challenged religious dogma throughout history. He highlights the courage and intellectual integrity of thinkers from Socrates to Einstein, arguing that their contributions to human knowledge and progress far outweigh the achievements of any religious faith.
He begins with the trial and execution of Socrates, who was condemned for his questioning of Athenian religious beliefs. He argues that Socrates’s commitment to reason, his willingness to challenge authority, and his unflinching acceptance of death for his principles set a standard for intellectual integrity and moral courage.
Hitchens then traces the development of skepticism through the works of Epicurus, Lucretius, Spinoza, Hume, Paine, and others, highlighting their contributions to philosophy, science, and ethics. He argues that these thinkers, despite facing persecution and suppression, kept alive the flame of reason and provided a foundation for the Enlightenment and the modern world.
The chapter also celebrates the achievements of Charles Darwin, whose theory of evolution revolutionized our understanding of the natural world and permanently undermined the religious creation myth. Hitchens emphasizes Darwin’s meticulous research, his intellectual honesty, and his willingness to challenge his own preconceptions in the pursuit of truth.
He concludes by highlighting the enduring legacy of Albert Einstein, whose genius transformed our understanding of the universe and whose humanism offered a moral compass for a secular world. Hitchens argues that the tradition of skepticism, reason, and free inquiry, embodied in the works of these giants of human thought, offers a path towards a more enlightened and fulfilling future, free from the constraints of dogma and the burdens of faith.
Chapter 19: In Conclusion: The Need for a New Enlightenment
In his concluding chapter, Hitchens reiterates the urgent need for a new Enlightenment, based on a commitment to reason, science, humanism, and the rejection of religious dogma. He argues that religion has become a dangerous anachronism, impeding progress, fostering intolerance, and threatening human survival.
He begins by reflecting on the advances in human knowledge and understanding made possible by the scientific method and the spirit of free inquiry. He contrasts these achievements with the stagnation and obscurantism of religious belief systems, arguing that religion has become an obstacle to human progress, clinging to outdated myths and resisting the emancipating power of knowledge.
Hitchens then discusses the dangers of religious extremism, highlighting the rise of fundamentalism in both the Islamic and Christian worlds. He argues that the combination of fanatical belief and modern technology poses a grave threat to civilization, as demonstrated by the events of September 11, 2001, and the ongoing pursuit of nuclear weapons by rogue states like Iran.
The chapter also emphasizes the need to challenge the false claims of religion and to expose its harmful effects on individuals and society. Hitchens argues that the time for deference and “respect” for religion is over, given its demonstrable record of intolerance, oppression, and violence.
He concludes by calling for a renewed commitment to the principles of the Enlightenment: reason, science, humanism, and a respect for individual freedom and autonomy. He argues that a secular worldview, based on these principles, offers the best hope for a future where humanity can achieve its full potential, free from the shackles of dogma and the tyranny of faith.