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Islamophobia And Secularism

Nadeem F Paracha in The Dawn

Prime Minister Imran Khan frequently uses the term ‘Islamophobia’ while commenting on the relationship between European governments and their Muslim citizens. Khan has often been accused of lamenting the treatment meted out to Muslims in Europe, but remaining conspicuously silent about cases of religious discrimination in his own country.

Then there is also the case of Khan not uttering a single word about the Chinese government’s apparently atrocious treatment of the Muslim population of China’s Xinjiang province.

Certain laws in European countries are sweepingly described as being ‘Islamophobic’ by Khan. When European governments retaliate by accusing Pakistan of constitutionally encouraging acts of bigotry against non-Muslim groups, the PM bemoans that Europeans do not understand the complexities of Pakistan’s ‘Islamic’ laws.

Yet, despite the PM repeatedly claiming to know the West like no other Pakistani does, he seems to have no clue about the complexities of European secularism.

Take France for instance. French secularism, called ‘Laïcité’ is somewhat different than the secularism of various other European countries and the US. According to the contemporary scholar of Western secularism, Charles Taylor, French secularism is required to play a more aggressive role.

In his book, A Secular Age, Taylor demonstrates that even though the source of Western secularism was common — i.e. the emergence of ‘modernity’ and its political, economic and social manifestations — secularism evolved in Europe and the US in varying degrees and of different types. 

Secularism in the US remains largely impersonal towards religion. But in France and in some other European countries, it encourages the state/government to proactively discourage even certain cultural dimensions of faith in the public sphere which, it believes, have the potential of mutating into becoming political expressions.

Nevertheless, to almost all prominent philosophers of Western democracy across the 19th and 20th centuries, the idea of providing freedom to practise religion is inherent in secularism, as long as this freedom is not used for any political purposes.

According to the American sociologist Jacques Berlinerblau in A Call to Arms for Religious Freedom, six types of secularism have evolved. The American researcher Barry Kosmin divides secularism into two categories: ‘soft’ and ‘hard’. Most of Berlinerblau’s types fall in the ‘soft’ category. The hard one is ‘State Sponsored Atheism’ which looks to completely eliminate religion. This type was practised in various former communist countries and is presently exercised in China and North Korea. One can thus place Laïcité between Kosmin’s soft and hard secular types.

The existence of what is called ‘Islamophobia’ in secular Europe and the US has increasingly drawn criticism from various quarters. According to the French author Jean-Loïc Le Quellec, the term is derived from the French word ‘islamophobie’ that was first used in 1910 to describe prejudice against Muslims.

L.P. Sheridan writes in the March 2006 issue of the Journal of Interpersonal Violence that the term did not become widely used till 1991. According to Roland Imhoff and Julia Recker in the Journal of Political Psychology, a wariness had already been building in the West towards Muslims because of the aggressively anti-West ‘Islamic’ Revolution in Iran in 1979, and the violent backlash in some Muslim countries against the publication of the novel Satanic Verses by the British author Salman Rushdie in 1988.

Islamophobia is one of the many expressions of racism towards ‘the other’. Racisms of varying nature have for long been present in Europe and the US. Therefore Imhoff and Recker see Islamophibia as “new wine in an old bottle.” It is a relatively new term, but one that has also been criticised.

Discrimination against race, faith, ethnicity, caste, etc., is present in almost all countries. But its existence gets magnified when it is present in countries that describe themselves as liberal democracies.

Whereas Islamophobia is often understood as a phobia against Islam, there are also those who find this definition problematic. To the term’s most vehement critics, not only has it overshadowed other aspects of racism, of which there are many, it is also mostly used by ‘radical Muslims’ to curb open debate.

In a study, the University of Northampton’s Paul Jackson writes that the term should be replaced with ‘Muslimphobia’ because the racism in this context is aimed at a people and not towards the faith, as such. However, he does add that the faith too should be open for academic debate.

In an essay for the 2016 anthology The Search for Europe, Bichara Khader writes that racism against non-white migrants in Europe intensified in the 1970s because of a severe economic crisis. Khader writes that this racism was not pitched against one’s faith.

According to Khader, whereas this meant that South Asian, Arab, African and Caribbean migrants were treated as an unwanted whole based on the colour of their skin, from the 1980s onwards, the Muslims among these migrants began to prominently assert their distinctiveness. As the presence of veiled women and mosques grew, this is when the ‘migration problem’ began to be seen as a ‘Muslim problem’.

The Muslim diaspora in the West began to increasingly consolidate itself as a separate whole. Mainly through dress, Muslim migrants began to shed the identity of their original countries, creating a sort of universality of Muslimness.

But this also separated them from the non-Muslim migrant communities, who were facing racial discrimination as well. Interestingly, this imagined universality of Muslimness was also exported back to the mother countries of Muslim migrants.

Take the example of how, in Pakistan, some recent textbooks have visually depicted the dress choices of Pakistani women. They are almost exactly how some second and third generation Muslim women in the West imagine a woman should dress like.

But there was criticism within Pakistan of this depiction. The critics maintain that the present government was trying to engineer a cultural type of how women ought to dress in a country where — unlike in some other Muslim countries — veiling is neither mandatory nor banned. This has only further highlighted the fact that identity politics in this context in Pakistan is being influenced by the identity politics being flexed by certain Muslim groups in the West.

Either way, because of the fact that it is a recent phenomenon, identity politics of this nature is not organic as such, and will continue to cause problems for Muslims within and away.

Teacher Cancelled by Eton for Controversial Lecture Speaks Out

 

The Patriarchy Paradox - the controversial video

How Oxford university shaped Brexit — and Britain’s next prime minister

Simon Kuper in The FT


You turn the pages of yellowing student newspapers from 30 years ago, and there they are, recognisably the same faces that dominate today’s British news. Boris Johnson running for Union president, Michael Gove winning debating contests, Jeremy Hunt holding together the faction-ridden Oxford University Conservative Association (OUCA). 

Six of the seven men who survived the first round of the Tory leadership contest earlier this month studied at Oxford. The final two remaining candidates, Johnson and Hunt, were contemporaries along with Gove in the late 1980s. 

The UK is thus about to install its 11th Oxonian prime minister since the war. (Three postwar PMs didn’t attend university, and Gordon Brown went to Edinburgh.) This beats even the grip of the Ecole Nationale d’Administration on the French presidency (four of the past six presidents have been énarques), let alone Harvard’s on the White House. 

When I arrived in Oxford aged 18 in October 1988, it was still a very British and quite amateurish university, shot through with dilettantism, sexual harassment and sherry. Gove, Hunt and the much less political David Cameron had graduated that summer, and Johnson in 1987, but from my messy desk at the student newspaper Cherwell I covered a new generation of wannabe politicians. 

You couldn’t miss Jacob Rees-Mogg, seemingly the only undergraduate who always wore a suit, or the early Europhobe Dan Hannan. Both became ideological fathers of Brexit. I’m still covering them today. 

This isn’t a jolly boys’ story about the japes we all had together. I didn’t know any of the Oxford Tories personally, because we were separated by the great Oxford class divide: I was middle class, from a London comprehensive (after years abroad), and they were mostly upper-class public schoolboys. But the night Brexit happened, I sensed it was rooted in 1980s Oxford. I wrote a column about this in July 2016, then gradually came to see that the roots went even deeper than I had realised. 

Any understanding of the British ruling class — and the next prime minister — requires returning to that place and time. 

At Cherwell, we were always writing about the Oxford Union. The debating society, off a courtyard behind the Cornmarket shopping street, was a kind of teenage House of Commons. Its officers wore white tie, speakers black tie, and everyone called each other “honourable member”. You won debates not by boring the audience with detail, but with jokes and ad hominem jibes. 

Almost all aspiring Tory politicians passed through the Union. Theresa May never won the presidency — disadvantaged by her gender and with no rhetorical gifts — but in 1979 her future husband Philip did. The Mays had been introduced at an Oxford Conservative disco by another Union president, Benazir Bhutto, future prime minister of Pakistan. 

In May’s day, the Union was a small circle of debating obsessives. But then it hit financial trouble and began recruiting among the broader student population. By 1988, about 60 per cent of Oxford’s undergraduates had paid the £60 joining fee. 

I never joined but I sometimes got press tickets to debates, and I still remember a young Benjamin Netanyahu trouncing hecklers, and, on the 50th anniversary of Dunkirk, the former prime minister and ex-Union president Ted Heath evoking Oxford on the eve of the second world war, when German invasion loomed. Another lure was the Union bar, which — almost miraculously in 1980s Britain — stayed open till 2.30am, until the deferential local police finally intervened. 

Most Oxford students opposed Margaret Thatcher by the late 1980s, but the Union’s biggest political grouping was the Tories, split between Thatcherites and “wets”, who would exchange arcane factional insults. 

The biggest political issues in mid-1980s Oxford, recalls Tim Hames, then a Union politician and member of OUCA, were Britain’s deployment of nuclear weapons, apartheid (many Tories weren’t entirely anti) and the miners’ strike. Europe rarely came up then. The European Commission had given Thatcher the British rebate she had demanded, and she was working with the Commission’s president, Jacques Delors, to create a European single market. The Single European Act was passed in 1986. 

Most Union politicians weren’t very interested in policy anyway. Anyone wanting to make policy that affected students’ lives got involved in the separate Oxford University Student Union or their college’s junior common room (JCR). That kind of politics mostly attracted aspiring Labourites. Dave Miliband chaired the student union’s accommodation committee, while Yvette Cooper, Eddie Balls and Ed Miliband were JCR presidents. 

By contrast, the Union favoured debating skills and ambition without a cause. Every eight-week term, the Union elected a president, secretary, treasurer and librarian. The “hacks”, as student politicians were known, would traipse around the colleges soliciting votes from ordinary students. 

As the future Spectator columnist Toby Young wrote in the Union’s house magazine in 1985: “It doesn’t matter how unpopular you are with the establishment, how stupid you are, how small your College is or how pretentious your old school: if only you’ve got the sheer will you can succeed.” 

Johnson’s Oxford days are now usually mentioned in connection with his membership of the hard-drinking, posh and sometimes destructive Bullingdon Club, but in fact he was a vessel of focused ambition. Arriving in Oxford from Eton in 1983, he had three aims, writes Sonia Purnell in Just Boris: to get a First-class degree, find a wife and become Union president. That post was “the first step to being prime minister”, said the 1980s Tory politician Michael Heseltine. At speakers’ dinners, a 20-year-old Union president would find himself or herself sitting next to cabinet ministers and other useful contacts. 

Most students arrived in Oxford barely knowing the Union existed, but Johnson possessed the savvy of his class: he had run Eton’s debating society, and his father Stanley had come to Oxford in 1959 intending to become Union president. Stanley had failed but Boris was a star. Simon Veksner, who followed Johnson from their house at Eton to the Union, tells me: “Boris’s charisma even then was off the charts, you couldn’t measure it: so funny, warm, charming, self-deprecating. You put on a funny act, based on The Beano and PG Wodehouse. It works, and then that is who you are.” 

Johnson also came equipped with the peculiarly intimate network that an upper-class boarding school confers. Ordinary schoolchildren spend eight hours a day with their classmates but boarders live together, and often have inner-class family connections going back generations. Johnson arrived in Oxford knowing dozens of people, whereas some state-school kids knew precisely nobody. 

He didn’t let his degree — Classics — interfere with his Union ambitions. In 1980s Oxford, studying was almost optional. A common workload for arts students was one essay a week, often penned during an overnight panic, then typically read aloud to one’s tutor. When I reread my old essays while revising for finals, they were so pathetic that I wanted to write to my tutors to apologise. 

One thing you learnt at Oxford (even if you weren’t in the Union) was how to speak without much knowledge. Underprepared students would spend much of a tutorial talking their way around the holes in their essay. Cherwell praised Simon Stevens (a Union president in 1987) as “Oxford’s most talented off-the-cuff tutorial faker”: “Recently Simes read out almost half of an essay to his tutor before his partner revealed that he was ‘reading’ from a blank piece of paper.” Stevens is now chief executive of the National Health Service, appointed in 2013 under health secretary Jeremy Hunt, his Oxford contemporary. 

Johnson just missed his First. His tutor Jonathan Barnes recalls, “If you’re intelligent enough, you can rub along in philosophy on a couple of hours a week. Boris rubbed along on no hours a week, and it wasn’t quite good enough.” Johnson’s sister Rachel said that it later fell to her to “break the terrible news” to Boris that their brother Jo had got a First. (Rachel, Jo and Boris’s first wife Allegra Mostyn-Owen all edited the Oxford magazine Isis.) 

In 1984 Johnson ran for Union president against the grammar schoolboy Neil Sherlock. The election dramatised the Oxford class struggle: upper class versus middle class. (Working-class students were rare.) In the vernacular of some public schoolboys, state-school pupils were “stains”, below even the “Tugs” from minor private schools. 

Sherlock, later a partner at KPMG and PwC, and special adviser to the Liberal Democrat deputy prime minister Nick Clegg in 2012/13, recalls: “Boris mark one was a very conventional Tory, clearly on the right, and had what I would term an Old Etonian entitlement view: ‘I should get the top job because I’m standing for the top job.’ He didn’t have a good sense of what he was going to do with it.” 

Mostyn-Owen invited Sherlock for tea and tried to charm him into not standing against “my Boris”. Undeterred, Sherlock campaigned on a platform of “meritocrat versus toff, competence versus incompetence”. Johnson mobilised his public-school networks but lost. Sherlock came away underwhelmed by his opponent: “The rhetoric, the personality, the wit were rather randomly deployed, beyond getting a laugh.” Sherlock expected OUCA’s president Nick Robinson to become the political star, and Johnson to succeed in journalism. Instead, Robinson now presents BBC radio’s Today programme. 

Johnson learnt from his defeat. A year later he was elected president, this time disguising his Toryism by allying himself with Oxford’s Social Democrats. His second campaign was more competent: the American graduate student Frank Luntz, now a senior Republican pollster, conducted polls for him. And Johnson worked his charm beyond his base. 

Michael Gove, a Scottish fresher in 1985, told Johnson’s biographer Andrew Gimson: “The first time I saw him was in the Union bar . . . He seemed like a kindly, Oxford character, but he was really there like a great basking shark waiting for freshers to swim towards him.” Gove told Gimson: “I was Boris’s stooge. I became a votary of the Boris cult.” 

In an essay for The Oxford Myth (1988), a book edited by his sister Rachel, Johnson advised aspiring student politicians to assemble “a disciplined and deluded collection of stooges” to get out the vote. “Lonely girls from the women’s colleges” who “back their largely male candidates with a porky decisiveness” were particularly useful, he wrote. “For these young women, machine politics offers human friction and warmth.” Reading this, you realise why almost all Union presidents who become Tory politicians are men. (Thatcher’s domain was OUCA, where she was president in 1946.) 

Johnson added: “The tragedy of the stooge is that . . . he wants so much to believe that his relationship with the candidate is special that he shuts out the truth. The terrible art of the candidate is to coddle the self-deception of the stooge.” 

Tory MPs now backing Johnson’s candidacy for leader may find the essay interesting. Gove, who wore a kilt in debates, was such a gifted speaker that he could even make a compelling case to a student audience against free choice in sexual behaviour. He was unusually ideological by Union standards, a Thatcherite meritocrat. As Union president in 1988, he wrote a paean to elitism in the Union’s house magazine: “I cannot overemphasise what elitism is not. It is not about back-slapping cliques, reactionary chic or Old Etonian egos. It is a spirit of unashamed glamour, excitement and competition . . . We are all here, part of an elite. It is our duty to bear that in mind.” 

Meanwhile, Jeremy Hunt, an OUCA president in 1987, made much less noise. Hames sums up: “The Boris appeal was Boris. Michael was interested in ideology and ideas. Jeremy was more a small-c managerial conservative.” 

Hunt wasn’t charismatic or eloquent, and had no obvious political passions, but he was the archetypal head boy (a role he’d held at Charterhouse). An admiral’s son, distant relative of the Queen, tall and courteous, he usually rose above Tory factionalism. After Cherwell reported that a “libertarian faction” was trying to “take over” OUCA, and that one committee member was a “Moonie” (a member of the Unification Church cult), Hunt wrote a letter to the editor: “OUCA remains a moderate association controlled by neither libertarians nor any other faction within the Conservative party, and exists to represent the views of all Conservative students at Oxford.” The Moonie, he added, had been expelled. 

Amid all this Oxford politicking, there was one notable absentee: David Cameron. He got his First, and amused himself in posh dining clubs, but felt no need to do anything so vulgar as burnish his CV with student politics. After all, he too was distantly related to the Queen, his father chaired the establishment club White’s, and his cousin Ferdinand Mount headed Thatcher’s Policy Unit. Cameron went straight from Oxford to the Conservative Party’s research department, where he later encountered his successor in the Bullingdon and future chancellor, George Osborne. 

Rees-Mogg arrived at Oxford at the same time as me in 1988. Almost immediately, Cherwell nominated him (as it had Gove before) for the traditional title of “Pushy Fresher”. The paper printed a photograph of him speechifying in his suit, above the caption, “What more need we say?” 

Studying the picture, you realise: Rees-Mogg hasn’t changed. Like Johnson and Gove, he even has the same hairstyle today. They were almost fully formed at 18. School had given them the confidence, articulacy and know-how to bestride Oxford. They also already knew what they wanted to be when they grew up. If most students back then had had to guess who would be ruling Britain in 2019, they would probably have named Johnson, Gove and Rees-Mogg. 

The last became president of OUCA in 1991, with Cherwell citing his “campaign for world domination and social adequacy”. However, he proved just too peculiar to be elected Union president and lost to Damian Hinds, who is now the education secretary. 

The Oxford Tories were climbing the greasy pole before most students had even located it. The majority arrived at university uncertain, terribly dressed, trying to find themselves, often wrestling with imposter syndrome. Only at Oxford did they acquire the qualities that Johnson et al already had: a ruling-class accent, rhetorical skills and the ability to feel confident in any establishment setting. 

In 1988, British politics changed. The previously pro-European Thatcher suddenly turned Eurosceptic. She had realised that her beloved single market would be accompanied by closer political integration. In her “Bruges speech” in September 1988, she warned against “a European super-state exercising a new dominance from Brussels”. 

That idea spooked the Oxford Tories. They revered Britain’s medieval parliament filled with witty English banter, whereas Brussels offered ugly modernism and jargon-ridden Globish. Ruling Britain was their class’s prerogative. It was none of Brussels’ business. In 1990, the future OUCA president Dan Hannan founded the Oxford Campaign for an Independent Britain at the Queen’s Lane Coffee House on the High Street. With hindsight, some see this as the start of the campaign for Brexit. 

 

Toby Young had written in 1985 that it was lucky the Union existed — “that in an environment as full of ruthless, sociopathic people as Oxford, there should be an institution that sucks them all in, contains all their wilful energy and grants them power only over each other”. He hoped that one day its officers could be similarly contained within the House of Commons. 

But the Commons couldn’t contain them. These people spent years agitating for Brexit. In 2016 they secured their referendum. Johnson sniffed the chance to become prime minister, and — in Union jargon — decided at the last minute to back the motion. Gove is a true believer in Brexit, but his decision to campaign for it — undermining Cameron — was partly an outflow of the Oxford class struggle. As education secretary under Cameron, he had thought they were friends, but when ­Cameron suddenly moved him to chief whip in 2014, Gove was devastated. He felt that Cameron and his coterie of Old Etonians (a stronger network for Cameron than Oxford) had treated him “like staff”, one person in his circle told me. He wanted revenge. 

Timothy Garton Ash, professor of European Studies at Oxford, describes the referendum as “a Union debate with the addition of modern campaigning techniques”. He says, “One of the great things about British public life is that it’s irradiated by a gentle sense of humour — but ‘chaque qualité a ses défauts’ [‘every quality has its downsides’].” In a cross-class alliance with Nigel Farage and the tabloids, the Oxford Tories triumphed. 

Politicians from 1980s Oxford dominated both the Remain and Leave camps, but they were divided by the subject of their degrees. Oxford’s “prime minister’s degree” is PPE: politics, philosophy, economics. It has often been associated with the Brexiters. Ivan Rogers, for instance, a grammar schoolboy in 1980s Oxford and the UK’s permanent representative to the EU until he resigned in 2017, discerned “a very British establishment sort of revolution. No plan and little planning, oodles of PPE tutorial-level plausible bullshit, supreme self-confidence that we understand others’ real interests better than they do . . . ” 

Yet in fact in 2016 the PPEists were almost all Remainers: Cameron, Hunt, Stewart, Philip Hammond, Matt Hancock, Sam Gyimah, Hinds, Nick Boles, the Milibands, Balls, Cooper and Peter Mandelson. They had presumably chosen the degree in search of the cutting-edge knowledge needed to run a modern country. (Fatefully, the one great PPEist Leaver was the media proprietor Rupert Murdoch, who in 1950s Oxford had been business manager of Cherwell and a Labour Club member.) 

By contrast, most Brexiters had studied backward-looking subjects: Classics for Johnson, History for Rees-Mogg and Hannan, and English Literature (which mostly meant the canon) for Gove. They were nostalgics. Hence Johnson’s hagiography of Churchill and Rees-Mogg’s much-mocked recent paean The Victorians, while Gove as education secretary strove to make sure pupils learnt 19th-century literature and Britain’s “island story”. 

After the Oxford Brexiters won the debate, Cameron resigned, and they switched to another familiar format: the in-house leadership election. As one former Union president remarked, the ensuing contest could be described entirely in Union slang: “Boris knifed Dave. Michael knifed Boris. Theresa and Michael stole Boris’s slate. Boris self-binned.” 

May became prime minister, and entrusted the Brexiters with executing Brexit. She gave them the key jobs in cabinet. But they were debaters, not policymakers. They couldn’t debate Brussels into submission, because the EU’s negotiators followed rules. So poorly briefed were the Brexiters that in December 2017 they accepted the principle of a “backstop” plan to keep the Irish border open, before spending the next 18 months fighting it. 

Now the Tories have another leadership election. Second time around, just as at Oxford, Johnson is running a competent and centrist campaign, talking up his liberal reign as mayor of London. Like Sherlock in 1984, Hunt is targeting Johnson’s lack of “seriousness”. Then as now, Gove stands in his hero’s shadow. He needn’t worry: in the Oxford tradition, there may be another election coming along soon.

In the small, insular world of the British establishment, every so often a clique of people can exert an extraordinary influence. There is a curious parallel between the 1980s Oxford Tories and the 1930s Cambridge spies. The charming, blond, dishevelled Etonian sybarite Guy Burgess, Kim Philby, Donald Maclean, Anthony Blunt and John Cairncross also emerged from an intimate, all-male, public-school network. Four of them were at Trinity College, with Maclean next door at Trinity Hall. Confident enough to formulate a revolutionary worldview despite being ill-informed, they embraced a utopian cause: Soviet communism. It promised a far-off paradise that they never expected to live in themselves. Working towards it was great fun.

There is a similar element of play in Tory Brexit. Caroline Lucas, the Green MP, chastised Rees-Mogg last year: “This is not a parlour game or debating society. These are real people with real lives.” Well, that’s what she thinks. 

The Cambridge Five were given roles of responsibility because they possessed elite CVs and came across as archetypal British gentlemen (partly through displays of eccentricity in hairstyles, drink and dress). They pursued their utopia for decades, ignoring all evidence that contradicted it and looking down on the rest of the establishment for its unimaginative thinking. When the spies were finally exposed, British trust in the establishment suffered a lasting dent. 

Admittedly, the comparison between the Cambridge and Oxford sets isn’t entirely fair: though both betrayed Britain’s interests to the benefit of Moscow, the Brexiters didn’t mean to. 

It’s an odd feeling to return to a town that you have barely seen in 25 years but where you know every street. Oxford looks almost unchanged, yet the time-traveller from the 1980s experiences a series of small shocks: there are Chinese tourists! Students sit in coffee shops working on laptops! The food is decent! 

Wandering around my old college, I marvelled at the Chinese and German names at the bottom of staircases. There are far more applicants to places nowadays, lazy alcoholic tutors are dying out, and rubbing along on “no hours a week” is no longer tolerated.  

But the Union, weekly tutorials and therefore the outsize role of rhetoric survive. Is there some soul-searching at the university over the triumph of the Oxford Brexiters? “I think there should be,” replies Garton Ash. He exempts the tutorial system from blame: “Having an hour a week with an expert on the field cross-examining you — that doesn’t seem to me to lead to glibness.” 

But he adds, “Public schools and the culture around them provide a training in superficial articulacy: essay writing, public speaking, carrying it off. The Oxford Union reinforces that, even among those who didn’t go to public school. Compare and contrast the German elite. For me, Gove is the ultimate example.” Garton Ash says Oxford as an academic institution no longer encourages this style. 

Kalypso Nicolaïdis, professor of international relations, says: “If a student is capable of producing two well-written essays a week, with well-structured arguments, they can kind of get away with not knowing much about the subjects. This may sound superficial, but communicating is useful in life. Sometimes you need to convince people succinctly, especially if you go into politics.” 

But, she adds, “it’s not what Oxford is about. I believe most colleagues would agree that our commitment is to convey knowledge as deeply as possible. Whether as a student you want to take advantage of this is up to you.” 

I deplore what my contemporaries are doing to Britain. But given that I too learnt at Oxford how to write and speak for a living without much knowledge, I can hardly talk.

Blair is right on Brexit: parliament must have a democratic debate

Anatole Kaletsky in The Guardian

Former UK prime minister Tony Blair’s recent call for voters to think again about leaving the EU, echoed in parliamentary debates ahead of the government’s official launch of the process in March, is an emperor’s new clothes moment. Although Blair is now an unpopular figure, his voice, like that of the child in Hans Christian Andersen’s story, is loud enough to carry above the cabal of flatterers assuring Theresa May that her naked gamble with Britain’s future is clad in democratic finery.

The importance of Blair’s speech can be gauged by the hysterical overreaction to his suggestion of reopening the Brexit debate, even from supposedly objective media: “It will be seen by some as a call to arms – Tony Blair’s Brexit insurrection,” according to the BBC.

Such is the tyranny of the majority in post-referendum Britain that a “remainer” proposal for rational debate and persuasion is considered an insurrection. And anyone questioning government policy on Brexit is routinely described as an “enemy of the people,” whose treachery will provoke “blood in the streets.”

What explains this sudden paranoia? After all, political opposition is a necessary condition for functioning democracy – and nobody would have been shocked if Eurosceptics continued to oppose Europe after losing the referendum, just as Scottish nationalists have continued campaigning for independence after their 10-point referendum defeat in 2014. And no one seriously expects US opponents of Donald Trump to stop protesting and unite with his supporters.

The difference with Brexit is that last June’s referendum subverted British democracy in two insidious ways. First, the leave vote was inspired mainly by resentments unconnected with Europe. Second, the government has exploited this confusion of issues to claim a mandate to do anything it wants.

Six months before the referendum, the EU did not even appear among the 10 most important issues facing Britain as mentioned by potential voters. Immigration did rank at the top, but, as Blair noted in his speech, anti-immigration sentiment was mainly against multicultural immigration, which had little or nothing to do with the EU. The leave campaign’s strategy was therefore to open a Pandora’s box of resentments over regional imbalances, economic inequality, social values and cultural change. The remain campaign completely failed to respond to this, because it concentrated on the question that was literally on the ballot, and addressed the costs and benefits of EU membership.

The fact that the referendum was such an amorphous but all-encompassing protest vote explains its second politically corrosive effect. Because the leave campaign successfully combined a multitude of different grievances, May now claims the referendum as an open-ended mandate. Instead of arguing for controversial Conservative policies – including corporate tax cuts, deregulation, unpopular infrastructure projects and social security reforms – on their merits, May now portrays such policies as necessary conditions for a “successful Brexit”. Anyone who disagrees is dismissed as an elitist “remoaner” showing contempt for ordinary voters.

Making matters worse, the obvious risks of Brexit have created a siege mentality. “Successful Brexit” has become a matter of national survival, turning even the mildest proposals to limit the government’s negotiating options – for example, parliamentary votes to guarantee rights for EU citizens already living in Britain – into acts of sabotage.

As in wartime, every criticism shades into treason. That is why the Labour party has collaborated in defeating all parliamentary efforts to moderate May’s hardline Brexit plans, even on such relatively uncontentious issues as visa-free travel, pharmaceutical testing or science funding. Likewise, more ambitious demands from Britain’s smaller opposition parties for a second referendum on the final exit deal have gained no traction, even among committed pro-Europeans, who are intimidated by the witch-hunting atmosphere against unrepentant remainers.

Sir Ivan Rogers, who was forced to resign last month as the UK’s permanent representative to the EU because he questioned May’s negotiating approach, predicted this week a “gory, bitter, and twisted” breakup between Britain and Europe. But this scenario is not inevitable. A more constructive possibility is now emerging along the lines suggested by Blair. Instead of vainly trying to influence May’s hardline stance in the negotiations, the new priority should be to restart a rational debate about Britain’s relationship with Europe and to convince the public that this debate is democratically legitimate.

This means challenging the idea that a referendum permanently outweighs all other mechanisms of democratic politics and persuading voters that a referendum mandate refers to a specific question in specific conditions, at a specific time. If the conditions change or the referendum question acquires a different meaning, voters should be allowed to change their minds.

The process of restoring a proper understanding of democracy could start within the next few weeks. The catalyst would be amendments to the Brexit legislation now passing through parliament. The goal would be to prevent any new relationship between Britain and the EU from taking effect unless approved by a parliamentary vote that allowed for the possibility of continuing EU membership. Such an amendment would make the status quo the default option if the government failed to satisfy parliament with the new arrangements negotiated over the next two years. It would avert the Hobson’s choice the government now proposes: either accept whatever deal we offer, or crash out of the EU with no agreed relationship at all.

Allowing parliament to decide about the new relationship with Europe, instead of leaving it entirely up to May, would restore the principle of parliamentary sovereignty. More important, it would legitimise a new political debate in Britain about the true costs and benefits of EU membership, possibly leading to a second referendum on the government’s Brexit plans.

This is precisely why May vehemently opposes giving parliament any meaningful voice on the outcome of the Brexit negotiations. Presumably, she will block any such requirement from being attached to the Brexit legislation in March. But that may not matter: if a genuine debate about Brexit gets restarted, democracy will prevent her from closing it down.

Study Economics To Win Every Argument

by Girish Menon

The Emperor's new clothes courtesy Cactus Records

Since 1992 when former US President Bill Clinton’s campaign manager coined the winning slogan, ‘It’s the economy, stupid!’ persuaders of all belief systems have been increasingly relying on economic arguments to win the debate. The Brexit vote and Trump’s election are recent examples of the success of an economic point of view to the detriment of all others. A student with a good A level in economics will be equipped to reason out the merits and demerits of each argument and defend her own belief system or prejudice.

The A Level syllabus

In the book The Econocracy three Manchester University students describe the irrelevance of their university’s economics syllabus, which failed to acknowledge and explain the financial crisis of 2008. On the other hand, the A level syllabus of the AQA board not only discusses the financial crisis of 2008 but also explores themes in behavioural economics, the fast emerging and highly popular area in modern economics..

In a nutshell an A level in economics is divided into two parts viz. Microeconomics and Macroeconomics. Microeconomics explores the theoretical utopia of a free market which is known as perfect competition and compares it with modern market phenomena like Monopoly, Oligopoly and Monopsony. Macroeconomics looks at the picture from a national point of view and explores themes like Inequality, Unemployment and Immigration, Economic Growth and Trade/Budget deficits. It also considers the tradeoffs that governments face as they try to resolve crises.

Am I suited for an Economics A Level Course?

Unlike economics courses at most universities which rely on a strong foundation in mathematics, an A level economics course is right for any student who has an A grade in Mathematics and English at the GCSE level. He should have a curiosity about the world he lives in, is able to think logically and must have a desire to debate issues based on evidence.

In short, an Economics A Level Course can combine well with the sciences, the arts, the languages as well as the humanities. You could do this A level especially when you wish to specialise in other subjects at the degree level.

What will I gain from doing the Economics A Level Course?

You will realise that there is no such thing as a free market. You will have heard politicians and other persuaders trying to praise the virtues of the free market. After doing an A level in Economics, you will understand the assumptions that underlie free market theory. You will then conclude that those arguing for a free market are not making objective arguments but are indulging in alternative facts.

You will realise the bluntness of economic policy tools and why governments are unable to solve the problems of climate change, rising inequality, racism and other social ills.

Most importantly, you will understand the meaning of economic terms. You will discover that many popular ‘economic arguments’ are actually political arguments couched in economic terms. You will then be able to indulge in debate in a confident manner and be able to point out loopholes in your opponents’ arguments.

Many handed person

A businessperson was once asked what kind of economist she wished to hire. She replied, ‘a one handed economist’. When she was asked to explain her strange reply, she said, ‘When I ask a question of an economist I want him to give me a straight reply and not resort to phrases like on the other hand…’.

A good A level economist may not be employed by the above businessperson, but he will get the ability to realise that almost all economic decisions are fraught with uncertainty and the law of unintended consequences. It will enable him to separate truthful people from snake oil salesmen. Isn’t that a worthwhile asset to have?

Jawaharlal Nehru University was never a bastion of open debate

Swapan Dasgupta in the Times of India

During the course of the acrimonious exchanges over a series of incidents that originated in Delhi’s Jawaharlal Nehru University, some commentators alluded to a controversial motion —“This House would not in any circumstances fight for King and Country” — that was passed by the Oxford Union in 1933. The argument was that universities are natural centres of heretical and unconventional views and that the authorities should not overreact.
Whether or not the Union home ministry and Delhi Police were guilty of astonishing stupidity by charging an excitable student politician with sedition for hobnobbing and sharing a platform with separatists is an issue that will prompt different responses. In 1933, for example, Winston Churchill described the Oxford students who voted for the grandstanding motion as “abject, squalid, shameless and nauseating” — sentiments that many who don’t possess the same measure of erudition would echo in the case of the JNU radicals. Indeed, the reaction of British society to the Oxford poseurs was unwaveringly hostile and evidence of universities harbouring spoilt brats. Likewise, there is little doubt that had the provocative slogans championing the breakup of India been chanted in public — and not within the safe haven of the campus or, indeed, the Delhi Press Club — the street reaction would not have been couched in niceties.

Echoes of a similar town-gown divide appear to be quite evident in the furore over the sedition charges levelled against a student — not that this excuses the disgraceful behaviour of some lawyers in Delhi’s Patiala House court. But what has complicated the situation is that the political opponents of the Narendra Modi government ranging from the Congress to the Maoists have joined hands to scream fascism. The assault on the government has been complemented by the international rent-a-cause brigade that has become accustomed to circulating pious petitions on issues that range from who Indians should not vote for to the state of higher education in India.

Part of the problem stems from the caricatured views the Indian Right and Left-Liberals have of each other, a process the civil war of journalists has added to.

In the normal course, universities should have been a forum for informed and intelligent conversations. Even if a dialogue didn’t narrow the political divide, it would have prevented demonology and the near-complete absence of social interaction and the ostracism of those who violate a consensus — Arnab Goswami is the most recent target.

To blame this ghettoisation on the Modi regime is being disingenuous. Contrary to recent mythology, JNU wasn’t ever the bastion of free, open and convivial debate. There was a pre-determined view of what was acceptable and what was beyond the pale. In political terms, openness meant a dialogue that involved all the 57 varieties of Marxism, Nehruvian and Lohiaite thought and, the new fangled ‘alternative’ currents emerging from Left orphanages. In recent years, and partly as a response to bleeding hearts in Western universities, even Islamism has been accommodated under the radical roof. What has been consistently shown the door are India’s indigenous conservative traditions and their contemporary expressions.

This exclusionary process was confirmed in a recent article upholding the ‘idea’ of JNU by an alumnus, Professor Peter DeSouza: “the liberal persuasion was not allowed the space it should have been given by the Stalinist Left. The political spectrum was wide but could have been wider. Analytical thinking was feeble and ideological camps gave protection to the less capable.” JNU reproduced itself ideologically over decades, a reason why its intellectual establishment initially thought there was nothing odd about students being associated with divisive slogans. The ‘sedition’ overkill provided an escape route from troubling questions centred on JNU’s relationship with nationhood.

The ideological bubble that sustained JNU was shaken by the post-2014 political change. The exclusion of its stalwarts from the new establishment has bred insecurity and added to its determination to paint the ‘outlanders’ as cretinous, semi-educated and aesthetically suspect. This phenomenon was also in evidence last week in the post-modernist ghettos of Jadavpur University.

The ‘sedition’ stir will pass but the partition pangs of Indian academia will have to be addressed. The question of whether India is merely a geographical mass or is also blessed with sacredness will be a basis of a wider polarization.

Iain Duncan Smith leaves Commons debate on food banks early

Jonathan Paige in the Independent

Tory ministers have been condemned for not taking the plight Britain's poor seriously after a rowdy Commons debate on food banks during which the Work and Pensions Secretary Iain Duncan Smith refused to answer questions and left early.

As Fiona MacTaggart, the Labour MP for Slough, described how people battled over end of day bargains in her local Tesco, she was almost drowned out by laughter and jeering from the government benches.

Ms MacTaggart could barely be heard over the braying as she described how the supermarket had been forced to draft in extra security and asked “Isn't that a shocking sign in the 21st century?”

Labour MP for Copeland in Cumbria, Jamie Reed told The Mirror: “I regret to say the laughter from the government benches says more about this issue than words ever could.”

Iain Duncan Smith, the work and pensions secretary, and the remaining government ministers from his department left the debate after an hour, well before its conclusion.

Barry Gardiner, Labour MP for Brent said it was “extraordinary” to see Mr Duncan Smith smirking as it was pointed out that half a million people are now using food banks - and the minister refused to answer any questions directly, instead leaving them to be fielded by his deputy, Esther McVey.

The Trussell Trust, the nation's largest provider of food banks, with almost 400 branches said it was “disappointed” by the attitude of those who jeered.

Labour had called the debate after nearly 150,000 people signed a petition backed by The Mirror, the Unite union and The Trussell Trust calling for an inquiry into the growing dependence on food aid.

Ms McVey said it was a good thing that more people were turning to food banks and that Germany and Canada had also seen a rise in their use.

The Tory MP for Wirral West said:  “It is positive that people are reaching out to support other people - from church groups to community groups, to local supermarkets and other groups.”

She went on to try to pin the blame on spiralling food bank use on the Labour party.

“In the UK it is right that more people are... going to food banks because as times are tough, we are all having to pay back this £1.5 trillion debt personally which spiralled under Labour, we are all trying to live within our means, change the gear and make sure that we pay back all our debt which happened under them.”

But Conservative MP Laura Sandys (South Thanet) said: “Food banks are not the answer. They must be seen as a transitional support mechanism for families in stress at particular moments.

"They are not a solution or something we want institutionalised."

Labour's Sir Gerald Kaufman described McVey's speech as the nastiest he had heard in his 43 years as an MP.

As Mr Duncan Smith and his colleagues left, the speaker John Bercow said he had no power to stop them, but said the view that it was a disgrace there was no minister there ”may be widely shared".

Shadow Environment Secretary Maria Eagle said “It's a scandal which is getting worse and the Government now has the humiliation of the Red Cross helping to collect and distribute food aid in Britain for the first time since the Second World War.”

And the former Labour cabinet minister Paul Murphy said he had never seen such poverty in his 40 years as a Welsh politician, apart from during the 1984 miners' strike.

Labour's motion calling on the government to reduce dependency on food bank was eventually defeated by 294 votes to 251, a majority of 43 as Tories and Lib Dems banded together to shout it down.

The US and UK remain wedded to Quantitative Easing to stifle a debate on fiscal policy

Has quantitative easing had its day?

QE's failure to power recovery is clear, but the US and UK remain wedded to the policy to stifle debate about fiscal policy

• 
• Radhika Desai
• guardian.co.uk, Friday 11 January 2013 16.00 GMT

Mark Carney, governor-elect of the Bank of England, wants to retain QE as the chief policy instrument for engineering recovery. Photograph: Mark Blinch/Reuters

 

Last autumn the chairman of the US Federal Reserve, Ben Bernanke, ended months of speculation about whether there would be another round of quantitative easing – the policy of buying up securities from banks so that more money is injected into the financial system. The idea has been that this will get them lending more and powering a recovery. Since the first two rounds had patently failed to generate recovery, he now announced a QE3 with a difference: not only did he announce QE3, its sheer scale and boundlessness made it a veritable QE infinity. The Fed would continue buying up mortgage-backed securities to the tune of $40bn a month until the labour market improved and would keep interest rates to their current near-zero levels until unemployment fell below 6.5%.

Having targeted inflation to please the holders of capital for almost two decades, even when the resulting high interest rates stifled investment and kept unemployment high, the Fed's concern about employment was certainly novel. To be sure, it is mandated to keep both inflation and unemployment low, but until now it had succeeded in finessing this mandate and concentrating more or less exclusively on keeping the former alone in check.

Meanwhile, the UK's new central banker in waiting, Mark Carney, proposed his own innovation in monetary policy: the Bank of England's two-decade-old policy of targeting inflation should be dropped in favour of targeting nominal GDP growth. This would keep up liquidity injections into the financial system until targeted nominal growth materialised. He did not say what he would do if the nominal growth target yielded more inflation than growth. Discussion centred on whether the Bank of England's mandate would be revised. Both David Cameron and Vince Cable appeared open to the concept.

Bernanke and Carey's new and improved monetary policies are designed to retain QE as the chief policy instrument for engineering recovery despite its failure so far. Given that its most vocal opponents are the economic neanderthals of the US Tea Party right, it is usually assumed that QE is progressive, if not, so far at least, very effective.

In reality, QE has served, first and foremost, to socialise the losses of the financial systems of the two countries at the centre of the financial crisis, the US and the UK. In contrast to the publicly fought over Troubled Asset Relief Program (TARP), QE contributed far more to achieving that objective and did so without the fuss and melodrama of Treasury secretaries going on bended knee before House speakers to beg its passage.

Some find consolation in the thought that at the very least QE prevented the economies of these two countries from falling into outright depression. In reality, two other things accomplished this. First, unlike in the 1930s, the "automatic stabilisers" – government spending and transfers – formed a floor beneath which the economy could not fall. Second, there were mild fiscal stimuli. But their end now threatens to send economic activity south again in both economies.

Indeed, insofar as QE was part of a wider set of policy choices that focused on relieving financial institutions of their irresponsibly extended loans but not the households and firms, QE ensured that a highly leveraged private sector would be unable to borrow, whether to invest or consume. It would also ensure that the resulting demand conditions would deter even the comparatively unleveraged from borrowing to invest.

So we shouldn't assume that QE will power a recovery. It probably won't. As Keynes pointed out, under certain conditions (such as those today: rock-bottom interest rates, poor demand outlook, heavily leveraged firms and households) credit easing would amount to little more than "pushing on a string". So why are Bernanke and Carney seeking to tie recovery even tighter to monetary policy with their innovations in QE precisely when its failure to power recovery is clearer than ever?

It's because without some action on their part, public discussion is bound to turn towards the alternative: a vigorously expansionary fiscal policy, with massively increased state investment in the economy. This option lies just below the surface of public discourse: the neoliberal triumph of recent decades was never able to entirely eradicate it from public discourse and memory. But as long as the public can be kept believing that monetary policy will achieve some semblance of growth, later if not sooner, that the economy's managers are busy refining monetary policy tools to accomplish that, fiscal policy can be that much more effectively kept out of the picture.

In effect the public in both these countries is being told that they cannot get recovery unless the banks give it to them. And keeping recovery hostage to the financial system is tied up with something very fundamental. Announcing the failure of monetary policy is to displace that holy of holies – the private sector – from its current centrality in our understanding of the economy and admitting that government action and expenditure, probably on a large and unprecedented scale, is necessary for recovery.

The Heathen Manifesto

Many religious citizens will be grateful to Baggini for marking out some promising shared ground, but the devil is in the detail

• 
• • Jonathan Chaplin
  • guardian.co.uk, Wednesday 4 April 2012 09.00 BST 
  • 
    

A man walks past the golden-domed Alexander Nevski cathedral in Sofia, Bulgaria. Photograph: Petar Petrov/AP

Living in a heathen state might not be as bad as religious believers had feared. If I've understood article eight of Julian Baggini's heathen manifesto correctly, many religious citizens should be able to affirm quite readily three features of the secular state that he summarises.

First, religion has a legitimate place in politics. Unlike those on the control-freak wing of secularism, Baggini has no desire to banish religious or other worldviews from public life or to stop their adherents invoking such beliefs in policy debates. So presumably it's fine, then, for Operation Noah's recent Ash Wednesday Declaration not only to cite the familiar grim statistics about climate change, but also to quote ancient Jewish sacred texts and lobby the government accordingly. By implication, it's equally legitimate for secular humanists seeking the legalisation of assisted suicide not just to confine themselves to the prosaic legal language of rights, but also to appeal to deeper and more expansive convictions such as that human dignity ultimately resides in the capacity for moral autonomy (a view represented in chapter 2 of the Falconer commission report).

Second, while democratic debate should thus not be arbitrarily hampered by restrictions on religious or other worldview-based ideas, the state "should not give any special privilege to any particular sect or group, or use their creeds as a basis for policy". Actually, the two parts of that claim are distinct. One is that the state should treat groups holding various worldviews even-handedly, for example by avoiding funding or granting access to one while arbitrarily excluding others. The other is that the state should refrain from officially invoking any worldview or creed in publicly justifying any of its policies. So state officials shouldn't quote the Bible as official justification for the 2008 Climate Change Act, and nor should they cite a humanist doctrine of the primacy of moral autonomy in support of a law allowing assisted suicide. In other words, while we citizens can appeal to such grounds, ministers and civil servants shouldn't, even if they personally endorse them.

Third, in democratic politics, people should "formulate and justify policy in terms that all understand, on the basis of principles that as many as possible can share". Christian philosopher Christopher Eberle calls this the "obligation to pursue public justification" and commends it as part of a wider "ideal of conscientious engagement". That is, citizens who respect each other as equals should do their best to appeal to public norms their fellow citizens can affirm or at least acknowledge as valid, and not just for the obvious pragmatic reason that they might actually be listened to.

Many religious citizens will thus be grateful to Baggini for marking out some promising shared ground. But when we try to specify the precise meaning of the second and third features of his secular state, we rapidly find ourselves in territory that is hotly contested both within and between religious and secular worldviews. "State neutrality" implies some notion of equal treatment. But while it plainly rules out the official "establishment" of a worldview – Christianity in the Roman empire, Islam in Iran, or atheistic communism in the USSR – it is far from obvious what else it implies. Does it exclude all and any state funding of faith-based schooling, as in the US, or does it require a pluralistic European model in which several religious and worldview-based schools are funded proportionately? Does it mandate equal recognition of all conceptions of "marriage" or only those honouring the equality of men and women (or men and men, and women and women)? Appealing to "neutrality" doesn't solve questions like these, but merely prods at a hornets' nest of vigorous disagreement. Neutrality itself is an empty concept that is parasitic upon a prior social ontology that takes a view on the nature of the entities among which the state is supposed to be neutral.

Specifying what "public justification" amounts to is no less demanding. After an exhaustive analysis of what the term might actually require of participants in democratic debate, Eberle concludes that both religious and secular citizens may, despite their best efforts, find themselves coming up with justifications that turn out to seem invalid by many members of the public. And this isn't a sign of epistemic failure, only of the inherent limits of rational communication in a morally fragmented culture. The problem isn't unintelligibility: any passably educated secular humanist can make sense of an appeal to an ancient Hebrew text, just as a reasonably well-informed Muslim can make sense of a Kantian conception of human dignity. The problem is incompatibility; the deep chasm separating one citizen's deepest worldview commitments from another's.

More troublingly, the requirement to justify one's policy commitments only in terms of supposedly "shared principles" can serve to entrench the discursive hegemony of whatever happens to be the current majority position – such as the stubbornly persistent yet irrational faith, shared by every party except the Greens, that endless growth of GDP is the only way out of recession and even the only route to address global warming. Marginalised minorities know all about the power of such hegemonic convictions when their dissenting demands run up against what a complacent majority takes as self-evidently true.

The high principle of article eight of the heathen manifesto has flagged up an important debate. Let's now take up the difficult work of analysing what it might actually mean on the ground.

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Atheists, please read my heathen manifesto

Atheists are too often portrayed as bishop-bashing extremists and any meaningful debate with the religious becomes impossible. How can this be remedied? At the Guardian Open Weekend, Julian Baggini presented his 12 rules for heathens

• 
• • Julian Baggini
  • guardian.co.uk, Sunday 25 March 2012 17.00 BST 
  • 
    

Atheists protest in Tacoma, Washington. Photograph: Joshua Trujillo

In recent years, we atheists have become more confident and outspoken in articulating and defending our godlessness in the public square. Much has been gained by this. There is now wider awareness of the reasonableness of a naturalist world view, and some of the unjustified deference to religion has been removed, exposing them to much needed critical scrutiny.

Unfortunately, however, in a culture that tends to focus on the widest distinctions, the most extreme positions and the most strident advocates, the "moderate middle" has been sidelined by this debate. There is a perception of unbridgeable polarisation, and a sense that the debates have sunk into a stale impasse, with the same tired old arguments being rehearsed time and again by protagonists who are getting more and more entrenched.

It is time, therefore, for those of us who are tired of the status quo to try to shift the focus of our public discussions of atheism into areas where more progress and genuine dialogue is possible. To achieve this, we need to rethink what atheism stands for and how to present it. The so-called "new atheism" may have put us on the map, but in the public imagination it amounts to little more than a caricature of Richard Dawkins, which is not an accurate representation of the terrain many of us occupy. We now need something else.

This manifesto is an attempt to point towards the next phase of atheism's involvement in public discourse. It is not a list of doctrines that people are asked to sign up to but a set of suggestions to provide a focus for debate and discussion. Nor is it an attempt to accurately describe what all atheists have in common. Rather it is an attempt to prescribe what the best form of atheism should be like.

1 Why we are heathens

It has long been recognised that the term "atheist" has unhelpful connotations. It has too many dark associations and also defines itself negatively, against what it opposes, not what it stands for. "Humanist" is one alternative, but humanists are a subset of atheists who have a formal organisation and set of beliefs many atheists do not share. Whatever the intentions of those who adopt the labels, "rationalist" and "bright" both suffer from sounding too self-satisfied, too confident, implying that others are irrationalists or dim.

If we want an alternative, we should look to other groups who have reclaimed mocking nicknames, such as gays, Methodists and Quakers. We need a name that shows that we do not think too highly of ourselves. This is no trivial point: atheism faces the human condition with honesty, and that requires acknowledging our absurdity, weakness and stupidity, not just our capacity for creativity, intelligence, love and compassion. "Heathen" fulfils this ambition. We are heathens because we have not been saved by God and because in the absence of divine revelation, we are in so many ways deeply unenlightened. The main difference between us and the religious is that we know this to be true of all of us, but they believe it is not true of them.

2 Heathens are naturalists

Heathens are not merely unbelievers: we believe many things too. Most importantly, we believe in naturalism: the natural world is all there is and there is no purposive, conscious agency that created or guides it. This natural world may contain many mysteries and even unseen dimensions, but we have no reason to believe that they are anything like the heavens, spirit worlds and deities that have characterised supernatural religious beliefs over history. Many religious believers deny the "supernatural" label, but unless they are willing to disavow such beliefs as in the reality of a divine person, miracles, resurrections or life after death, they are not naturalists.

3 Our first commitment is to the truth

Although we believe many things about what does and does not exist, these are the conclusions we come to, not the basis of our worldview. That basis is a commitment to see the world as truthfully as we can, using our rational faculties as best we can, based on the best evidence we have. That is where our primary commitment lies, not the conclusions we reach. Hence we are prepared to accept the possibility that we are wrong. It also means that we respect and have much in common with people who come to very different conclusions but have an equal respect for truth, reason and evidence. A heathen has more in common with a sincere, rational, religious truth-seeker than an atheist whose lack of belief is unquestioned, or has become unquestionable.

4 We respect science, not scientism

Heathens place science in high regard, being the most successful means humans have devised to come to a true understanding of the real nature of the world on the basis of reason and evidence. If a belief conflicts with science, then no matter how much we cherish it, science should prevail. That is why the religious beliefs we most oppose are those that defy scientific knowledge, such as young earth creationism.

Nonetheless, this does not make us scientistic. Scientism is the belief that science provides the only means of gaining true knowledge of the world, and that everything has to be understood through the lens of science or not at all. There are scientistic atheists but heathens are not among them. Science is limited in what it can contribute to our understanding of who we are and how we should live because many of the most important facts of human life only emerge at a level of description on which science remains silent. History, for example, may ultimately depend on nothing more than the movements of atoms, but you cannot understand the battle of Hastings by examining interactions of fermions and bosons. Love may depend on nothing more than the physical firing of neurons, but anyone who tries to understand it solely in those terms just does not know what love means.
Science may also make life uncomfortable for us. For example, it may undermine certain beliefs about free will that many atheists have relied on to give dignity and autonomy to our species.
Heathens are therefore properly respectful of science but also mindful of its limits. Science is not our Bible: the last word on everything.

5 We value reason as precious but fragile

Heathens have a commitment to reason that fully acknowledges the limits of reason. Reason is itself a multi-faceted thing that cannot be reduced to pure logic. We use reason whenever we try to form true beliefs on the basis of the clearest thinking, using the best evidence. But reason almost always leaves us short of certain knowledge and very often leaves us with a need to make a judgment in order to come to a conclusion. We also need to accept that human beings are very imperfect users of reason, susceptible to biases, distortions and prejudices that lead even the most intelligent astray. In short, if we understand what reason is and how it works, we have very good reason to doubt those who claim rationality solely for those who accept their worldview and who deny the rationality of those who disagree.

6 We are convinced, not dogmatic

The heathen's modesty about the power of reason and the certainty of her conclusions should not be mistaken for a shoulder-shrugging agnosticism. We have a very high degree of confidence in the truth of our naturalistic worldview. But we do not dogmatically assert it. Being open to being wrong and to changing our minds does not mean we lack conviction that we are right. Strength of belief is not the same as rigidity of dogma.

7 We have no illusions about life as a heathen

Many people do not understand that it is possible to lead a meaningful, happy life as a heathen, but we maintain that it is and can point to any number of atheist philosophers and thinkers who have explained why this is so. But such meaning and contentment does not inevitably follow from becoming a heathen. Ours is a universe without guarantees of redemption or salvation and sometimes people have terrible lives or do terrible things and thrive. On such occasions, we have no consolation. That is the dark side of accepting the truth, and we are prepared to acknowledge it. We are heathens because we value living in the truth. But that does not mean that we pretend that always makes life easy or us happy. If the evidence were to show that religious people are happier and healthier than us, we would not see that as any reason to give up our convictions.

8 We are secularists

We support a state that is neutral as regards people's fundamental worldviews. It is not neutral when it comes to the shared values necessary for people of different conviction to live and thrive together. But it should not give any special privilege to any particular sect or group, or use their creeds as a basis for policy. Politics requires a coming together of people of different fundamental convictions to formulate and justify policy in terms that all understand, on the basis of principles that as many as possible can share.

This secularism does not require that religion is banished from public life or that people may not be open as to how their faiths, or lack of one, motivate their values. As long as the core of the business of state is neutral as regards to comprehensive worldviews, we can be relaxed about expressions of these commitments in society at large. We want to maintain the state's neutrality on fundamental worldviews, not purge religion from society.

9 Heathens can be religious

There are a small minority of forms of religion that are entirely compatible with the heathen position. These are forms of religion that reject the real existence of supernatural entities and divinely authored texts, accept that science trumps dogma, and who see the essential core of religion in its values and practices. We have very little evidence that anything more than a small fraction of actual existent religion is like this, but when it does conform to this description, heathens have no reason to dismiss it as false.

10 Religion is often our friend

We believe in not being tone-deaf to religion and to understand it in the most charitable way possible. So we support religions when they work to promote values we share, including those of social justice and compassion. We are respectful and sympathetic to the religious when they arrive at their different conclusions on the basis of the same commitment to sincere, rational, undogmatic inquiry as us, without in any way denying that we believe them to be false and misguided. We are also sympathetic to religion when its effects are more benign than malign. We appreciate that commitment to truth is but one value and that a commitment to compassion and kindness to others is also of supreme importance. We are not prepared to insist that it is indubitably better to live guided by such values allied with false beliefs than it is to live without such values but also without false belief.

11 We are critical of religion when necessary

Our willingness to accept what is good in religion is balanced by an equally honest commitment to be critical of it when necessary. We object when religion invokes mystery to avoid difficult questions or to obfuscate when clarity is needed. We do not like the way in which "people of faith" tend to huddle together in an unprincipled coalition of self-interest, even when that means liberals getting into bed with homophobes and misogynists. We think it is disingenuous for religious people to talk about the reasonableness of their beliefs and the importance of values and practice, while drawing a veil over their embrace of superstitious beliefs. In these and other areas, we assert the right and need to make civil but acute criticisms.

And although our general stance is not one of hostility towards religion, there are some occasions when this is exactly what is called for. When religions promote prejudice, division or discrimination, suppress truth or stand in the way of medical or social progress, a hostile response is an appropriate, principled one, just as it is when atheists are guilty of the same crimes.

12 This manifesto is less concerned with distinguishing heathens from others than forging links between us and others

Our commitment to independent thought and the provisionality of belief means that few heathens are likely to agree completely with this manifesto. It is therefore almost a precondition of supporting it that you do not entirely support it. At the same time, although very few people of faith can be heathens, many will find themselves in agreement with much of what heathens belief. This is what provides the common ground to make fruitful dialogue possible: we need to accept what we share in order to accept with civility and understanding what we most certainly do not. This is what the heathen manifesto is really about.