關於愛，我是個小學生。

The Fact of Life
All complex life on earth has developed from simpler life forms over billions of years. This is a fact that no longer admits of intelligent dispute. If you doubt that human beings evolved from prior species, you may as well doubt that the sun is a star. Granted, the sun doesn't seem like an ordinary star, but we know that it is a star that just happens to be relatively close to the earth. Imagine your potential for embarrassment if your religious faith rested on the presumption that the sun was not a star at all. Imagine millions of Christians in the United States spending hundreds of millions of dollars each year to battle the godless astronomers and astrophysicists on this point.

*Truth be told, I now receive e-mails of protest from people who claim, in all apparent earnestness, to believe that Poseidon and the other gods of Greek mythology are real.
Imagine them working passionately to get their unfounded notions about the sun taught in our nation's schools. This is exactly the situation you are now in with respect to evolution.
Christians who doubt the truth of evolution are apt to say things like "Evolution is just a theory, not a fact." Such statements betray a serious misunderstanding of the way the term "theory" is used in scientific discourse. In science, facts must be explained with reference to other facts. These larger explanatory models are "theories." Theories make predictions and can, in principle, be tested. The phrase "the theory of evolution" does not in the least suggest that evolution is not a fact. One can speak about "the germ theory of disease" or "the theory of gravitation" without casting doubt upon disease or gravity as facts of nature.

It is also worth noting that one can obtain a Ph.D. in any branch of science for no other purpose than to make cynical use of scientific language in an effort to rationalize the glaring inadequacies of the Bible. A handful of Christians appear to have done this; some have even obtained their degrees from reputable universities. No doubt, others will follow in their footsteps. While such people are technically "scientists," they are not behaving like scientists. They simply are not engaged in an honest inquiry into the nature of the universe. And their proclamations about God and the failures of Darwinism do not in the least signify that there is a legitimate scientific controversy about evolution. In 2005, a survey was conducted in thirty four countries measuring the percentage of adults who accept evolution. The United States ranked thirty third, just above Turkey. Meanwhile, high school students in the United States test below those of every European and Asian nation in their understanding of science and math. These data are unequivocal: we are building a civilization of ignorance. Here is what we know. We know that the universe is far older than the Bible suggests. We know that all complex organisms on earth, including ourselves, evolved from earlier organisms over the course of billions of years. The evidence for this is utterly overwhelming. There is no question that the diverse life we see around us is the expression of a genetic code written in the molecule DNA, that DNA undergoes chance mutations, and that some mutations increase an organism's odds of surviving and reproducing in a given environment. This process of mutation and natural selection has allowed isolated populations of individuals to interbreed and, over vast stretches of time, form new species. There is no question that human beings evolved from nonhuman ancestors in this way. We know, from genetic evidence, that we share an ancestor with apes and monkeys, and that this ancestor in turn shared an ancestor with the bats and the flying lemurs. There is a widely branching tree of life whose basic shape and character is now very well understood. Consequently, there is no reason whatsoever to believe that individual species were created in their present forms. How the process of evolution got started is still a mystery, but that does not in the least suggest that a deity is likely to be lurking at the bottom of it all. Any honest reading of the biblical account of creation suggests that God created all animals and plants as we now see them. There is no question that the Bible is wrong about this. Many Christians who want to cast doubt upon the truth of evolution now advocate something called intelligent design (ID). The problem with ID is that it is nothing more than a program of political and religious advocacy masquerading as science. Since a belief in the biblical God finds no support in our growing scientific understanding of the world, ID theorists invariably stake their claim on the areas of scientific ignorance.

The argument for ID has proceeded on many fronts at once. Like countless theists before them, fanciers of ID regularly argue that the very fact that the universe exists proves the existence of God. The argument runs more or less like this: everything that exists has a cause; space and time exist; space and time must, therefore, have been caused by something that stands outside of space and time; and the only thing that transcends space and time, and yet retains the power to create, is God. Many Christians like yourself find this argument compelling. And yet, even if we granted its primary claims (each of which requires much more discussion than ID theorists ever acknowledge), the final conclusion does not follow. Who is to say that the only thing that could give rise to space and time is a supreme being? Even if we accepted that our universe simply had to be designed by a designer, this would not suggest that this designer is the biblical God, or that He approves of Christianity. If intelligently designed, our universe could be running as a simulation on an alien supercomputer. Or it could be the work of an evil God, or of two such gods playing tug-of-war with a larger cosmos.

As many critics of religion have pointed out, the notion of a creator poses an immediate problem of an infinite regress. If God created the universe, what created God? To say that God, by definition, is uncreated simply begs the question. Any being capable of creating a complex world promises to be very complex himself. As the biologist Richard Dawkins has observed repeatedly, the only natural process we know of that could produce a being capable of designing things is evolution.

The truth is that no one knows how or why the universe came into being. It is not clear that we can even speak coherently about the creation of the universe, given that such an event can be conceived only with reference to time, and here we are talking about the birth of space-time itself.* Any intellectually honest person will admit that he does not know why the universe exists. Scientists, of course, readily admit their ignorance on this point. Religious believers do not. One of the monumental ironies of religious discourse can be appreciated in the frequency with which people of faith praise themselves for their humility, while condemning scientists and other non-believers for their intellectual arrogance. There is, in fact, no worldview more reprehensible in its arrogance than that of a religious believer: the creator of the universe takes an interest in me, approves of me, loves me, and will reward me after death; my current beliefs, drawn from scripture, will remain the best statement of the truth until the end of the world; everyone who disagrees with me will spend eternity in hell. 

*The physicist Stephen Hawking, for instance, pictures space-time as a four dimensional, closed manifold, without beginning or end (much like the surface of a sphere).
An average Christian, in an average church, listening to an average Sunday sermon has achieved a level of arrogance simply unimaginable in scientific discourse—and there have been some extraordinarily arrogant scientists. Over 99 percent of the species that ever walked, flew, or slithered upon this earth are now extinct. This fact alone appears to rule out intelligent design. When we look at the natural world, we see extraordinary complexity, but we do not see optimal design. We see redundancy, regressions, and unnecessary complications; we see bewildering inefficiencies that result in suffering and death. We see flightless birds and snakes with pelvises. We see species of fish, salamanders, and crustaceans that have nonfunctional eyes, because they continued to evolve in darkness for millions of years. We see whales that produce teeth during fetal development, only to reabsorb them as adults. Such features of our world are utterly mysterious if God created all species of life on earth "intelligently"; none of them are perplexing in light of evolution.

The biologist J. B. S. Haldane is reported to have said that, if there is a God, He has "an inordinate fondness for beetles." One would have hoped that an observation this devastating would have closed the book on creationism for all time. The truth is that, while there are now around three hundred and fifty thousand known species of beetles, God appears to have an even greater fondness for viruses. Biologists estimate that there are at least ten strains of virus for every species of animal on earth. Many viruses are benign, of course, and some ancient virus may have played an important role in the emergence of complex organisms. But viruses tend to use organisms like you and me as their borrowed genitalia. Many of them invade our cells only to destroy them, destroying us in the process — horribly, mercilessly, relentlessly. Viruses like HIV, as well as a wide range of harmful bacteria, can be seen evolving right under our noses, developing resistance to antiviral and antibiotic drugs to the detriment of everyone. Evolution both predicts and explains this phenomenon; the book of Genesis does not. How can you imagine that religious faith offers the best account of these realities, or that they suggest some deeper, compassionate purpose of an omniscient being?

Our own bodies testify to the whimsy and incompetence of the creator. As embryos, we produce tails, gill sacs, and a full coat of apelike hair. Happily, most of us lose these charming accessories before birth. This bizarre sequence of morphology is readily interpreted in evolutionary and genetic terms; it is an utter mystery if we are the products of intelligent design. Men have a urinary tract that runs directly through the prostate gland. The prostate tends to swell throughout life. Consequently, most men over the age of sixty can testify that at least one design on God's green earth leaves much to be desired. A woman's pelvis has not been as intelligently designed as it could have been to assist in the miracle of birth. Consequently, each year hundreds of thousands of women suffer prolonged and obstructed labor that results in a rupture known as an obstetric fistula. Women in the developing world who suffer this condition become incontinent and are often abandoned by their husbands and exiled from their communities. The United Nations Population Fund estimates that more than two million women live with fistula today*
Examples of unintelligent design in nature are so numerous that an entire book could be written simply listing them. I will permit myself just one more example. The human respiratory and digestive tracts share a little plumbing at the pharynx. In the United States alone, this intelligent design feature lands tens of thousands of children in the emergency room each year. Some hundreds choke to death. Many others suffer irreparable brain injury. What compassionate purpose does this serve? Of course, *The cure for obstetric fistula is, as it turns out, a simple surgical procedure—not prayer. While many people of faith seem convinced that prayer can heal a wide variety of illnesses (despite what the best scientific research indicates), it is curious that prayer is only ever believed to work for illnesses and injuries that can be self-limiting. No one, for instance, ever seriously expects that prayer will cause an amputee to regrow a missing limb. Why not? Salamanders manage this routinely, presumably without prayer. If God answers prayers - ever - why wouldn't He occasionally heal a deserving amputee? And why wouldn't people of faith expect prayer to work in such cases? There is a very clever Web site devoted to exploring this very mystery: www.whydoesgodhateamputees.com.

we can imagine a compassionate purpose: perhaps the parents of these children needed to be taught a lesson; perhaps God has prepared a special reward in heaven for every child who chokes to death on a bottle cap. The problem, however, is that such imaginings are compatible with any state of the world. What horrendous mishap could not be rationalized in this way?
And why would you be inclined to think like this? How is it moral to think like this?

Religion, Violence, and the Future of Civilization
Billions of people share your belief that the creator of the universe wrote (or dictated) one of our books. Unfortunately, there are many books that pretend to divine authorship, and they make incompatible claims about how we all must live. Competing religious doctrines have shattered our world into separate moral communities, and these divisions have become a continual source of human conflict.

In response to this situation, many sensible people advocate something called religious tolerance. While religious tolerance is surely better than religious war, tolerance is not without its problems. Our fear of provoking religious hatred has rendered us unwilling to criticize ideas that are increasingly maladaptive and patently ridiculous. It has also obliged us to lie to ourselves—repeatedly and at the highest levels of discourse—about the compatibility between religious faith and scientific rationality. Our competing religious certainties are impeding the emergence of a viable, global civilization. Religious faith—faith that there is a God who cares what name He is called, faith that Jesus is coming back to earth, faith that Muslim martyrs go straight to Paradise—is on the wrong side of an escalating war of ideas.

Religion raises the stakes of human conflict much higher than tribalism, racism, or politics ever can, as it is the only form of in-group/ out-group thinking that casts the differences between people in terms of eternal rewards and punishments. One of the enduring pathologies of human culture is the tendency to raise children to fear and demonize other human beings on the basis of religious faith. Consequently, faith inspires violence in at least two ways. First, people often kill other human beings because they believe that the creator of the universe wants them to do it. Islamist terrorism is a recent example of this sort of behavior. Second, far greater numbers of people fall into conflict with one another because they define their moral community on the basis of their religious affiliation: Muslims side with other Muslims, Protestants with Protestants, Catholics with Catholics. These conflicts are not always explicitly religious. But the bigotry and hatred that divide one community from another are often the products of their religious identities. Conflicts that seem driven entirely by terrestrial concerns, therefore, are often deeply rooted in religion. The fighting that has plagued Palestine (Jews vs. Muslims), the Balkans (Orthodox Serbians vs. Catholic Croatians; Orthodox Serbians vs. Bosnian and Albanian Muslims), Northern Ireland (Protestants vs. Catholics), Kashmir (Muslims vs. Hindus), Sudan (Muslims vs. Christians and animists),* Nigeria (Muslims vs. Christians), Ethiopia and Eritrea
*This long-standing civil war is distinct from the genocide that is currently occurring in the Darfur region of Sudan.

(Muslims vs. Christians), Ivory Coast (Muslims vs. Christians), Sri Lanka (Sinhalese Buddhists vs. Tamil Hindus), Philippines (Muslims vs. Christians), Iran and Iraq (Shiite vs. Sunni Muslims), and the Caucasus (Orthodox Rus-sians vs. Chechen Muslims; Muslim Azerbaijanis vs. Catholic and Orthodox Armenians) are merely a few, recent cases in point. And yet, while the religious divisions in our world are self-evident, many people still imagine that religious conflict is always caused by a lack of education, by poverty, or by politics. Most nonbelievers, liberals, and moderates apparently think that no one ever really sacrifices his life, or the lives of others, on account of his religious beliefs. Such people simply do not know what it is like to be certain of Paradise.

Consequently, they can't believe that anyone is certain of Paradise. It is worth remembering that the September 11 hijackers were college educated, middle class people who had no discernible experience of political oppression. They did, however, spend a remarkable amount of time at their local mosque talking about the depravity of infidels and about the pleasures that await martyrs in Paradise. How many more architects and engineers must hit the wall at four hundred miles an hour before we admit to ourselves that jihadist violence is not merely a matter of education, poverty, or politics? The truth, astonishingly enough, is this: in the year 2006, a person can have sufficient intellectual and material resources to build a nuclear bomb and still believe that he will get seventy two virgins in Paradise. Western secularists, liberals, and moderates have been very slow to understand this. The cause of their confusion is simple: they don't know what it is like to really believe in God. Let us briefly consider where our discordant religious certainties are leading us on a global scale. The earth is now home to about 1.4 billion Muslims, many of whom believe that one day you and I will either convert to Islam, live in subjugation to a Muslim caliphate, or be put to death for our unbelief. Islam is now the fastest growing religion in Europe. The birth rate among European Muslims is three times that of their non-Muslim neighbors. If current trends continue, France will be a majority Muslim country in twenty five years—and that is if immigration were to stop tomorrow. Throughout Europe, Muslim communities often show little inclination to acquire the secular and civil values of their host countries, and yet they exploit these values to the utmost, demanding tolerance for their misogyny, their anti-Semitism, and the religious hatred that is regularly preached in their mosques. Forced marriages, honor killings, punitive gang rapes, and a homicidal loathing of homosexuals are now features of an otherwise secular Europe, courtesy of Islam.* Women are thought to "dishonor" their families by refusing to enter into an arranged marriage, seeking a divorce, committing adultery, even by being raped or suffering some other form of sexual assault. Women in these situations are often murdered by their fathers, husbands, or brothers, sometimes with the collaboration of other women. Honor killing is, perhaps, best viewed as a cultural (rather than strictly religious) phenomenon, and it is not unique to the Muslim world. The practice, however, finds considerable support under Islam, given that the religion explicitly views women as the property of men and considers adultery a capital offense. Throughout the Muslim world, a woman who reports being raped runs the risk of being murdered as an "adulteress": she has, after all, admitted to having sex outside of marriage.

Political correctness and the fear of racism have made many Europeans reluctant to oppose the terrifying religious commitments of the extremists in their midst. With a few exceptions, the only public figures who have had the courage to speak honestly about the threat that Islam now poses to European society seem to be fascists. This does not bode well for the future of civilization.
The idea that Islam is a "peaceful religion hijacked by extremists" is a fantasy, and it is now a particularly dangerous fantasy for Muslims to indulge. It is not at all clear how we should proceed in our dialogue with the Muslim world, but deluding ourselves with euphemisms is not the answer. It is now a truism in foreign policy circles that real reform in the Muslim world cannot be imposed from the outside. But it is important to recognize why this is so—it is so because most Muslims are utterly deranged by their religious faith. Muslims tend to view questions of public policy and global conflict in terms of their affiliation with Islam. And Muslims who don't view the world in these terms risk being branded as apostates and killed by other Muslims.

But how can we ever hope to reason with the Muslim world if we are not reasonable ourselves? It accomplishes nothing to merely declare that "we all worship the same God." We do not all worship the same God, and nothing attests to this fact more eloquently than our history of religious bloodshed. Within Islam, the Shi'a and the Sunni can't even agree to worship the same God in the same way, and over this they have been killing one another for centuries.

It seems profoundly unlikely that we will heal the divisions in our world through inter-faith dialogue. Devout Muslims are as convinced as you are that their religion is perfect and that any deviation leads directly to hell. It is easy, of course, for the representatives of the major religions to occasionally meet and agree that there should be peace on earth, or that compassion is the common thread that unites all the world's faiths. But there is no escaping the fact that a person's religious beliefs uniquely determine what he thinks peace is good for, as well as what he means by a term like "compassion." There are millions—maybe hundreds of millions—of Muslims who would be willing to die before they would allow your version of compassion to gain a foothold on the Arabian Peninsula. How can interfaith dialogue, even at the highest level, reconcile worldviews that are fundamentally incompatible and, in principle, immune to revision? The truth is, it really matters what billions of human beings believe and why they believe it.

Conclusion
One of the greatest challenges facing civilization in the twenty first century is for human beings to learn to speak about their deepest personal concerns—about ethics, spiritual experience, and the inevitability of human suffering—in ways that are not flagrantly irrational. We desperately need a public discourse that encourages critical thinking and intellectual honesty. Noth-ing stands in the way of this project more than the respect we accord religious faith.

I would be the first to admit that the prospects for eradicating religion in our time do not seem good. Still, the same could have been said about efforts to abolish slavery at the end of the eighteenth century. Anyone who spoke with confidence about eradicating slavery in the United States in the year 1775 surely appeared to be wasting his time, and wasting it dangerously.
The analogy is not perfect, but it is suggestive. If we ever do transcend our religious bewilderment, we will look back upon this period in human history with horror and amazement. How could it have been possible for people to believe such things in the twenty first century? How could it be that they allowed their societies to become so dangerously fragmented by empty notions about God and Paradise? The truth is, some of your most cherished beliefs are as embarrassing as those that sent the last slave ship sailing to America as late as 1859 (the same year that Darwin published The Origin of Species).

Clearly, it is time we learned to meet our emotional needs without embracing the preposterous. We must find ways to invoke the power of ritual and to mark those transitions in every human life that demand profundity— birth, marriage, death—without lying to ourselves about the nature of reality. Only then will the practice of raising our children to believe that they are Christian, Muslim, or Jewish be widely recognized as the ludicrous obscenity that it is. And only then will we stand a chance of healing the deepest and most dangerous fractures in our world. I have no doubt that your acceptance of Christ coincided with some very positive changes in your life. Perhaps you now love other people in a way that you never imagined possible. You may even experience feelings of bliss while praying. I do not wish to denigrate any of these experiences. I would point out, however, that billions of other human beings, in every time and place, have had similar experiences—but they had them while thinking about Krishna, or Allah, or the Buddha, while making art or music, or while contemplating the beauty of Nature. There is no question that it is possible for people to have profoundly transformative experiences. And there is no question that it is possible for them to misinterpret these experiences, and to further delude themselves about the nature of reality. You are, of course, right to believe that there is more to life than simply understanding the structure and contents of the universe. But this does not make unjusti-fied (and unjustifiable) claims about its struc-ture and contents any more respectable.

It is important to realize that the distinction between science and religion is not a matter of excluding our ethical intuitions and spiritual experiences from our conversation about the world; it is a matter of our being honest about what we can reasonably conclude on their basis. There are good reasons to believe that people like Jesus and the Buddha weren't talking nonsense when they spoke about our capacity as human beings to transform our lives in rare and beautiful ways. But any genuine exploration of ethics or the contemplative life demands the same standards of reasonableness and self-criticism that animate all intellectual discourse. As a biological phenomenon, religion is the product of cognitive processes that have deep roots in our evolutionary past. Some researchers have speculated that religion itself may have played an important role in getting large groups of prehistoric humans to socially cohere. If this is true, we can say that religion has served an important purpose. This does not suggest, however, that it serves an important purpose now. There is, after all, nothing more natural than rape. But no one would argue that rape is good, or compatible with a civil society, because it may have had evolutionary advantages for our ancestors. That religion may have served some necessary func-tion for us in the past does not preclude the possibility that it is now the greatest impedi-ment to our building a global civilization.

This letter is the product of failure—the failure of the many brilliant attacks upon religion that preceded it, the failure of our schools to announce the death of God in a way that each generation can understand, the failure of the media to criticize the abject religious certainties of our public figures — failures great and small that have kept almost every society on this earth muddling over God and despising those who muddle differently. Nonbelievers like myself stand beside you, dumbstruck by the Muslim hordes who chant death to whole nations of the living. But we stand dumbstruck by you as well—by your denial of tangible reality, by the suffering you create in service to your religious myths, and by your attachment to an imaginary God. This letter has been an expression of that amazement—and, perhaps, of a little hope. (全文完；資料節錄自 epupbud)