By Gurnam Singh | Opinion |

I must confess that, although I do not agree with everything he says and writes, I am an admirer of Richard Dawkins, and in particular his much-debated book ‘The God Delusion’. For me, Dawkins offers a rigorous intellectual challenge to superstitious and metaphysical claims that are associated with most religious traditions.

Of course, religion does not have a monopoly over irrational beliefs. In fact, irrationality is a far more universal human tendency. Secular societies, and even the most ardently self proclaimed “rational” individuals are all susceptible to embracing unfounded assumptions, conspiracy theories, ideological dogmas, and comforting myths when it suits their interests or anxieties.

Indeed, European colonisation, capitalism and racism have all been justified on the grounds of science and rationality. Whether object of devotion is a deity, a nation, a charismatic leader, or a fashionable scientific theory, the underlying psychological impulse can be remarkably similar: a desire for certainty, belonging, and meaning in an unpredictable world.

Thankfully, the vast majority of ‘religious’ people that I have met in my life are thoughtful, living and caring individuals. I totally appreciate why many religious people may find his work threatening, even insulting. As a public intellectual, Dawkins can come across as uncompromising, and even provocative. When one’s identity, community, deeply held truths or inherited worldview feels under scrutiny, it is natural to respond defensively.

Thankfully, as someone who chooses to follow Sikhi, which I belief is rooted in love and universal divinity rooted in human reason and rationality, I do not experience his critiques as personal attacks, but rather as invitations to think more critically about the nature of dogmatic and organised religions and the power structures that sustain these.

My own view is that religion is a complex and deeply ambivalent force. On the one hand, it has inspired millions across centuries to perform profound acts of compassion, courage and service. Religious communities have offered sanctuary in times of crisis, forged moral frameworks, and cultivated rich cultural and philosophical traditions.

Yet, on the other hand, history provides abundant evidence that religion has also been invoked to justify some of humanity’s darkest impulses, such as war, persecution, forced conversions, and even genocide. The same scriptures that preach love and mercy have, at various times, been read as mandates for exclusion, violence, and domination. This duality is impossible to ignore.

When it comes to the miracle stories that lie at the heart of most religious traditions, I must admit that I remain firmly on sceptical side. My instinct is to apply a high evidential threshold to any claim that seeks to override the basic laws of nature as we understand them. It is not that I dismiss people’s lived experiences or the meaning they may derive from such narratives; rather, I am conscious that, as Einstein once stated, extraordinary claims require proportionately extraordinary evidence.

In the absence of such evidence, I find it more intellectually honest to suspend belief, without dismissing their possibility outright. That is to say, proving with 100% certainty something does not exist, such as as angels, devils, heavens and hells, is an impossible task. The key issue is the nature and strength of evidence.

Ultimately, Dawkins’ work resonates with me not because it seeks to belittle religion, but because it encourages me to be intellectually courageous. That is to be never afraid to question, to interrogate assumptions, and to resist the temptation to accept comforting explanations without scrutiny.

In that sense, even where I part ways with his conclusions, I regard his contribution as both valuable and a necessary counter weight to the societal trends that erode truth and critical thinking.

Gurnam Singh is an academic activist dedicated to human rights, liberty, equality, social and environmental justice. He is an Associate Professor of Sociology at University of Warwick, UK. He can be contacted at Gurnam.singh.1@warwick.ac.uk

* This is the opinion of the writer and does not necessarily represent the views of Asia Samachar.

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