“Again, nothing infuriates the current crop of evangelical atheists more than the suggestion that militant unbelief has many of the attributes of religion. Yet, in asserting that the rejection of theism could produce a better world, they are denying the clear evidence of history, which shows the pursuit of uniformity in word-view to to be itself the cause of conflict. Whether held by the religious or by enemies of religion, the idea that universal conversion to (or from) any belief system could vastly improve the human ot is an act of faith. Illustrationg Nietzsche’s observations about the tonic properties of false beliefs, these atheists are seeking existential consolation just as much as religious observers” – John Gray in the New Statesman, 30/11/12)
Here at Shiraz, we’ve previously had occasion to identify him as probably the most profoundly reactionary writer in respectable, mainstream journalism today. Gray can be difficult to follow precisely because his writing is vague, evasive and often illogical. In the New Statesman article from which the quote at the top of this piece is taken, for instance, it is difficult to discern even what he understands by the word “toleration” (as opposed, for instance, to “indifference”) and why he seems to think that irrational beliefs are a positively good thing. His repeated approving references to Nietzsche do, however, provide a telling clue.
Like Nietzsche, Gray despises humanity in general, and enlightenment humanism in particular. I’m not sure whether Gray would share his hero’s dismissal of democracy (“liberal” / “bourgeois” or otherwise) in favour of the artistocratic ideal of the Übermensch. Gray certainly seems attracted to Nietzsche’s emphasis (present from the first in in Die Geburt der Tragödie) on the unconscious, voluntaristsic ‘Dionysian’ side of human nature, as opposed to the rational ‘Apollonian’ side. Also, like Nietzsche, Gray is in fact an atheist, but seems to regard this as being entirely unconnected to any rational belief system, and simply a personal judgement that the ignorant masses cannot be expected to understand.
Gray’s contempt for humanism (and humanity) was well expressed in an earlier piece he wrote for the New Statesman:
“The idea that humankind has a special place in the scheme of things persists among secular thinkers. They tell us that human beings emerged by chance and insist that ‘humanity’ can inject purpose into the world. But, in a strictly naturalistic philosophy, the human species has no purpose. There are only human beings, with their conflicting impulses and goals. Using science, human beings are transforming the planet. But ‘humanity’ cannot use its growing knowledge to improve the world, for humanity does not exist.” – John Gray, ‘Humanity doesn’t exist’, New Statesman (10/02/11)
I’m not arguing, by the way that Gray’s views shouldn”t be published, or are unworthy of debate. I would question, however, what such an enemy of the Enlightement is doing as lead book reviewer in a publication whose strap-line is “Enlightened Thinking for a change.”
By the way, Nietzsche’s thinking contains an essential contradiction (explained by Antony Flew, thus): “Of course, Nietzsche goes on to use his views about the essentially ‘falsifying’ nature of language, and therefore of rational thought, to give theoretical backing to his favourite belief in the superior veracity of action and ‘will’. But here the central paradox in Nietzsche’s theory of knowledge emerges: he cannot himself, in all consistency, take that theory too seriously.”
Or as a letter to the New Statesman in response to Gray’s article, put it: “It is amusing to read yet again a rational man, John Gray on this occasion (‘Giant Leaps for mankind’, 30 November), arguing rationally for how very irrational we all are.”
Ophelia (“Butterflies and Wheels’) Benson on Gray, here