Recently, I got involved in an online discussion about whether spirituality was compatible with atheism (see previous post Atheism and Spirituality) and foolishly did not clarify what the term “god” referred to. But it was clear from the general context that those arguing atheism was incompatible with spirituality were assuming spirituality required belief in God and were using a concept of God (singular) largely consistent with the standard Christian God who is conceived of as an eternal being who created the universe and life, and who is both transcendent (wholly independent of the material universe) and involved in the world.Continue reading
Late last year I volunteered to participate in a research study on psilocybin-occasioned mystical experiences. I completed an online survey and later was interviewed by the principal researcher in a more than hour long semi-structured zoom interview. In the survey, I had answered a question on religious affiliation with “Atheist”. During the interview, the interviewer expressed surprise that I practiced Zen meditation as she equated atheism with a materialist philosophy. I in turn was surprised at her assuming that a spiritual practice implied a belief in God or gods, particularly as my practice was to a large extent within a Zen Buddhist context, which does not treat the historical Buddha as a god or invoke concepts of gods.
I refined my thoughts on this topic in several online discussions, where I found both religious believers and some other atheists were very hostile to the idea that an atheist could have a spiritual practice. And I noticed that some of the atheists who did say they were spiritual, defined “spiritual” in terms of experiences like the enjoyment of a sunset or a moving piece of music, or the feeling of being part of nature.Continue reading
My previous post examined trends in religious belief and irreligion (non-religious and atheism) over the last 40 years using data from the World Values Surveys (WVS) and European Values Study (EVS) [1-4]. There is considerable interest in the prevalence of atheism, particularly from Americans, and a variety of quite different statistics are quoted, and have been written about in various media. In this post, I present my estimates of global prevalence of atheism for the year 2020 and discuss the various other sources of international statistics and the definitional issues. But first, here is my global map based on data from the WVS/EVS (see here for details of analysis).
And here is a closer view of the map for Eurasia. Further below in this post, I have included a more detailed country-level plot of all the religiosity categories (practicing religious, non-practicing religious, non-religious, atheist) for 2020.
Ronald Inglehart has recently published an article in Foreign Affairs called “Giving up on God: the global decline of religion” in which he uses data from the most recent wave of the World Health Surveys (WVS) to claim that between 2007 and 2019, the importance of religion has declined in most countries . This is based on a single question on the importance of God in the respondent’s life on a 10-point scale. The average importance declined in 39 countries and increased in only 5. Apart from the fact that this is based only on a single question on the importance of God, it also does not tell us how regional or global average ratings have changed. Depending on the relative populations and scale shifts in different countries, it could potentially even be consistent with a global average increase.
I’ve taken a closer look at trends in religious belief and practice using data from the World Values Survey and European Values Study [2-5] which have interviewed over 630,000 people in 110 countries in seven waves of the surveys over the period 1981 to 2020. These surveys include a direct question on whether you believe in God (Yes/No/Don’t know), but also “Are you a religious person” (Religious, Non-religious, Confirmed Atheist) and questions on frequency and type of religious practices, and on the importance in your life of religion and God. Of the 105 countries, 76 have data for years in range 2017-2020, and another 17 have data on or later than 2010.
Recently I discovered Carlo Rovelli, an Italian physicist and best-selling popular science writer and noticed he had written a book on Anaximander, an early Greek philosopher who lived around 150 years before Socrates in the sixth century BC. Though I read some of the Greek philosophers when I was younger, I don’t recall coming across Anaximander. I thoroughly enjoyed reading his book and so here is a review.
Anaximander (c. 610 – c. 546 BC), lived in Miletus, a city of Ionia (in modern-day Turkey) and was a student of Thales. Nothing but a few quotations and descriptions of his work survive in the works of later philosophers, but from this sparse information, Rovelli mounts a persuasive argument that Anaximander was the first true scientist, the first to suggest that order in the world was due to natural forces, not supernatural ones.
I’ve long been interested in the relationship between the stages of development of the individual (whether stages of moral development, psychological development, or consciousness) and the stages of development of human societies and civilizations. With the increasing prominence of fundamentalist religion in some regions of the world, the rise of science denialism and “post-truth” popularist politics, differences in human values are of huge importance and can literally become life and death matters for people. More generally, it seems fairly clear that people’s beliefs play a key role in economic development, the emergence and flourishing of democratic institutions, the rise of gender equality, and the extent to which societies have effective governments.
So I have taken an interest in results from the World Values Survey over the last two decades, and last month learnt that data from its most recent wave was being released in late July. There have now been seven waves of the World Values Survey (WVS), the first in 1980-1982 and the seventh underway since 2017. There have also been five waves of the European Values Study (EVS), which includes many of the same items as the WVS, and whose most recent wave covers the period 2017-2020. With the release of the WVS 7th wave data for 48 countries in July 2020, the WVS plus the EVS now include data for 117 countries or territories and over 638,000 respondents, covering the period 1981-2020.
Data from previous waves of the World Values Survey were used by political scientists Ronald Inglehart and Christian Welzel to identify two major dimensions of cross cultural variation across the world. They refer to these as Traditional values versus Secular-rational values and Survival values versus Emancipative values. Traditional values emphasize the importance of religion, parent-child ties, deference to authority and traditional family values in contrast to secular-rational values. Survival values place emphasis on economic and physical security. It is linked with a relatively ethnocentric outlook and low levels of trust and tolerance. Emancipative values are associated with gender equality, relative acceptance of divorce, abortion, and homosexuality and rising demands for participation in decision-making in economic and political life. Inglehart and Welzel used factor analysis to estimate where each country lies on these two dimensions are constructed what they called a “culture map”.
I set out to replicate this analysis with the full WVS+EVS dataset including the latest wave [1-4]. I decided to use a different statistical approach (item response theory) to estimate the two dimensions. I have posted a more technical summary on my professional website to give details of this analysis. In brief, I used structural equation modelling to estimate two latent variables. The survival-emancipative variable was derived from data for three questions of gender equality (jobs, politics, education) and three questions on acceptance of homosexuality, abortion, and divorce. The traditional-secular values variable was derived from data for three questions on sources of authority (nation pride, government, parents) and three questions on religion (importance, belief, practice. The values for countries with data for years 2005 or later were used to extrapolate values for year 2019. The following “culture map” shows the location of 105 countries based in these two variables.