Mysterium Monologue 04 — Atheism
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Summary
In this episode, I discuss the role of secularism as a political tool in the modern world, and how it can be seen in the context of modern social democracy. I talk about how secularism can be understood in terms of the separation of church and state, and why secularism is a useful political tool.
Transcript
00:09:07.080
and the state and this kind of thing with modern social democrats, their whole moral
00:09:18.160
Even in these who are in their own similar revolutionary moral paradigm, one of which
00:09:23.680
kind of has evolved directly out of the previous, there are still these radical differences
00:09:31.700
It's designed to keep things heterogeneous and confused and with no transcendental point
00:09:37.400
But this basic probing reveals that you can't even have the basis for a reasonable state
00:09:43.480
in the sense that we agree on what its purposes are and how it ought to fulfill them unless
00:09:52.780
we have some base unified conception of justice and morality, which comes from some transcendental
00:10:03.700
And so that's why atheism is an invaluable political tool.
00:10:06.900
Because by separating the church and state or the transcendental and the secular as these
00:10:13.300
kind of two discrete realms, what this means is that you can set your own artificial moral
00:10:22.460
It's this presupposition that, well, of course, there is this a priori global, liberal, equal
00:10:28.680
ideological playing field that people, you know, have to just, you know, ameliorate and temper
00:10:34.120
their gross, disgusting, backwards worldviews to fit into.
00:10:38.280
And, you know, you're allowed to play on that field so long as you accept these, you know,
00:10:44.000
As long as you cut yourself to an ever more radical revolutionary strain of political thought,
00:10:50.460
which is accomplished, as we can see now, usually less through overt ideological posturing
00:10:55.220
than through virtue signaling and the cultivation of media control.
00:11:01.540
And so this is what happens, the introduction of atheism.
00:11:05.140
And it's not so much the personal lack of belief in atheism.
00:11:08.040
That's not the issue, or excuse me, the lack of belief in God, you know, because we can
00:11:11.740
look at, let's say, the founding fathers of the United States, many of whom were deists.
00:11:15.640
But rather, it is the separation of church and state itself, which creates a practical
00:11:22.360
And when I mean church, I don't mean necessarily just institutional church, but the whole religious
00:11:27.880
spiritual nous sphere, the transcendental spiritual.
00:11:32.520
Because if we have this kind of, you know, faraway clockwork mechanic deity, then there is
00:11:38.800
no imminence to the transcendental world in political affairs or in the reality of our daily
00:11:45.460
It's just the inaction of, you know, some predetermined mechanisms that we have to contend with.
00:11:50.980
There is no interpenetration or synergy or convergence, symphony of powers between the divine and the
00:12:00.000
human, which is the apotheosis in all ancient conceptions of the organization and running a
00:12:13.440
And we see these trends reproduced all over the place.
00:12:21.200
It is a huge endemic feature of human political administration.
00:12:27.380
And a lot of the times it's not even rationally constructed in terms of an exposited ideology.
00:12:36.540
It's just that people have these intuitive understandings of their connection to, you know, especially
00:12:42.780
like ancestral worship and the orientation of the human social experience.
00:12:48.000
And so what happens is when you create this false consciousness of this, you know, isolated, sterilized,
00:12:55.080
disconnected, secular realm of power politics, what this does is it just legitimizes raw power.
00:13:01.820
Because if there is this presumed egalitarian, you know, relativist playing field, then that just means whoever has the greatest control over power, whether it's coercive force or monetary force or social capital or whatever, dominates.
00:13:23.880
Because the world becomes mechanistic, it becomes detached from any sort of, and we get into this deep in our conversation on nominalism, hopefully you will get to listen to soon.
00:13:35.520
Once there's a detachment from the execution of the role of the functions of the state and then like the goal of justice, the terminus of justice, the referent, the language, you can just basically legitimize and do whatever you want as long as the people are willing to go along with it.
00:13:49.480
And in terms of acquiring the consent of the masses, it's well known that the, by far the most effective tool is the domination of the passions.
00:14:00.020
Because that's what happens, is once there is no transcendental form of justice to appeal to in terms of the running of the state, all that can be appealed to is base utility of pragmatism, of what seems to be the best and most advantageous thing to do at the moment.
00:14:17.600
So this can come in many different forms, this can be, you know, economically as a classic example, or in terms of, you know, biological happiness, that kind of business.
00:14:27.920
But, you know, it also can come in terms of, you know, group pragmatism.
00:14:37.960
Just because someone is a, you know, an atheist or a materialist, they don't necessarily have to be an individualist, although this often accompanies it.
00:14:46.940
I mean, certainly we can see in sectors of, quote-unquote, alt-right or racist liberalism, where there is a very strong current of kind of biological, collectivist, you know, atheist materialism.
00:15:04.220
But even on a biological level, it's well understood from a game theory perspective that group competition against solo actors with groups always win.
00:15:14.540
And so it's in their own pragmatic self-interest and that of their bloodline to engage in these sort of processes.
00:15:23.360
And so this is one way of deferring the existential reality that's caused by this separation of the divine and the human spheres.
00:15:35.620
In that we can see transcendence in our own biological progeny and posterity and so on.
00:15:42.400
But it ultimately is not a long-term effective, because it doesn't, a long-term effective solution philosophically.
00:15:48.220
Because it doesn't tell you why doing, like having children and sustaining society is a good thing past it seems like what you're supposed to do and it's what everyone else has been doing.
00:15:57.480
And it kind of feels good in a general long-term sense.
00:16:01.540
I mean, that's the well of those, that's basically all they've got.
00:16:08.120
And so what happens is it's just, it returns to the domination of power.
00:16:13.380
I mean, even kind of coming back to our racist liberal example, which we like to harp on so much here,
00:16:17.800
because it's a perfect foil for understanding a lot of the modern world.
00:16:22.820
In our racist liberal example, what we see is, you know, a very strong presentation of this idea that might makes right.
00:16:31.360
That the raw inevitability of the passions and of the exercise of force itself legitimizes their execution, right?
00:16:43.800
So that's like, you know, the white race is the greatest because, you know, it's the most virtuous and it wields the most power.
00:16:49.460
And the virtue and power are equivalent with one another.
00:16:52.040
And lack of virtue is only correlated with the decline in ability to stably and consistently exercise power.
00:17:01.120
You know, and so power itself, you know, advantage and so on becomes its own end for its own sake,
00:17:11.040
because it enables us to secure, I mean, basically the passions, you know, a comfortable material state.
00:17:17.180
And so this is the thing, is that the benchmark and the source of this political expediency of this utilitarian function
00:17:24.140
that the state needs to be oriented towards, whether it's a social democrat, whether it's a Marxist-Leninist,
00:17:31.700
whether it's a racist liberal, is always relativistic and irrational.
00:17:36.740
Whether or not it's caught up in some convoluted system of ideological expression,
00:17:41.320
or it's the manifestation of certain good and healthy, you know, biological impulses or whatever,
00:17:48.520
you know, there is some sort of transcendental rationalization that is applied to the political economy and human life
00:17:56.380
that does not have a substantial source, because there is no transcendental philosophy for it to rest at all,
00:18:07.260
You know, and so, like with Marxism as a good example,
00:18:11.280
and a shout-out to my friend, James Futurist, you know, he made a great point, you know, red-baiting,
00:18:16.440
you know, you argue with Marxists, and you ask them,
00:18:19.160
why is there an imperative for the workers to rise up and seize their own,
00:18:24.940
seize the means of production, and, you know, engage in a just, labor-based social order?
00:18:35.180
And an atheist cannot tell you, because they do not believe in transcendental moral imperatives.
00:18:38.900
They believe in the mechanistic Marxian, you know, historical unfolding.
00:18:46.440
That is to say that the, you know, communist state and the reality of capitalism and class war,
00:18:54.100
You know, it is an inevitable product of certain innate human,
00:18:58.660
socioeconomic, anthropological realities, right?
00:19:03.600
And so that comes back to the problem, that atheism is sort of an internal logos,
00:19:09.860
or, you know, secularism at large, we could say, atheism slash secularism,
00:19:14.140
is an internal logos that is predicated upon, like, the presupposition of the great logos,
00:19:20.140
of language, of some sort of transcendental communicative principle.
00:19:24.120
Dr. Johnson is excellent in his exposés of the folly of individualism,
00:19:28.460
you know, that the very fact that we are making arguments for individualism presupposes
00:19:33.480
communities, because you need a language in order to be able to communicate effectively
00:19:38.040
with your fellows, and you need a huge amount of social infrastructure and capital,
00:19:42.520
which creates the setting necessary for these ideas to be, you know, communicated intelligibly,
00:19:50.780
And so, I mean, with atheism, we come back to the difficult reality that, you know,
00:19:54.340
you are making the assumption that reality has an inherent order to it,
00:19:59.500
and that this order can be used to come up with, you know, empirical sense, data-based truth.
00:20:09.100
You know, and so, and if they're not willing to admit this,
00:20:11.220
usually they descend into an arco-egoism, or to egoism, or to whatever, right?
00:20:14.640
I mean, you start to lose nonsense, but, you know, you have to come to that kind of
00:20:19.040
philosophical engagement with at least a belief in communicability, like, you know, logos.
00:20:28.440
Sometimes you run into people who don't even believe in this, and it's just,
00:20:30.660
it's inconsistent and contradictory, but, you know, there you go.
00:20:33.360
Human beings are, by and large, very much like this.
00:20:37.880
And so we come back to the original issues that, so, you know,
00:20:41.100
you've kind of removed any sort of socially agreed transcendent logos,
00:20:44.960
like the Christian, you know, throne and altar is the classic example,
00:20:50.180
or even some sort of, you know, pagan, you know,
00:20:56.060
you know, poeticized natural law, that kind of business.
00:20:59.940
And you've reduced everything to sort of an economic, biological reality at best.
00:21:05.320
And so, again, you know, you cannot make, like, universal claims to social organization
00:21:12.200
unless you admit some sort of, you know, a priori binding, you know, mathematical linguistic truth, right?
00:21:22.600
I mean, that's the only reason you can have substance to the statements that you make to one another
00:21:29.640
And these are realities that need to be substantiated to have, like, a serious philosophical system.
00:21:43.680
You actually have to have a foundation for these things.
00:21:48.680
And so what we get with atheism is we don't get any of that.
00:21:53.200
You know, like I said, at best, you know, we can get appeals to, you know,
00:22:00.240
You know, but even then, this is more a biological impulse than some sort of well-fleshed-out philosophical idea.
00:22:10.960
And so what happens is when, you know, you have coming, returning to this false moral paradigm,
00:22:20.260
this is it, kind of returning to the, with nominalism.
00:22:23.420
So nominalism is like this, this anti-symbolic language, right?
00:22:27.100
Where, you know, the word symbol, you know, itself has become degenerated.
00:22:31.820
Where instead of meaning, you know, something that points to a reality beyond itself,
00:22:35.900
like an entrance or a gate into a world of information,
00:22:39.760
which is much more than the sum of the parts which indicate it,
00:22:48.040
The only transcendental communion is through mutual acceptance of some particular brand of illusion,
00:22:56.720
which always is legitimized by your coercive ability,
00:23:00.700
whether through the passions or through force or whatever, right?
00:23:03.740
You know, you can, like, Soviet totalitarianism is a classic example.
00:23:08.060
But also, you know, the modern liberal imperium is a great, great one as well.
00:23:12.860
And so, I mean, if you think about, for example, capitalism, right?
00:23:19.620
And the total predomination of the economic good as the guiding force within society,
00:23:25.200
and the total enslavement we see among many sections of the, you know,
00:23:29.760
quote-unquote, conservatives in the West to, like, the market, you know,
00:23:38.220
And so what's going on here is that there has been this false moral consciousness
00:23:47.140
can only be created if the previous moral consciousness has been skirted away.
00:23:51.980
And what this atheism does, this secularism, is it allows the schizophrenia,
00:23:56.700
the disconnection between the moral realm and the economic realm, right?
00:24:01.620
Whereas we can see communism, they're kind of merged together
00:24:05.500
in some disfigured Frankenstein monster of a human, a false human anthropology.
00:24:12.440
The reason, whereas with capitalism, it is the market itself which is worshipped.
00:24:20.120
And that plurality of singular economic expression
00:24:23.640
creates the justification for the raw exercise of force.
00:24:29.540
Because you can justify things as being just part of the market,
00:24:34.000
part of the unfolding mechanism of reality, you know,
00:24:41.920
I mean, there's a million, you know, copy-paste examples of, like,
00:24:45.820
you know, the smug, you know, materialist, atheist, Fedora Tipper,
00:24:49.080
you know, about how man is this infinitesimal, you know, compilation of chemicals,
00:24:53.940
you know, in this random array created by chance,
00:25:03.620
and man's reason is but a spark that will depart from him when he dies.
00:25:08.420
No one has been known to come back from Hades, that kind of thing.
00:25:10.680
And so, this is what atheism is really all about,
00:25:16.180
is it's about creating this state in which the power,
00:25:23.200
And, you know, we're talking about not just, you know,
00:25:25.580
our own, you know, vices, gluttony, lust, whatever.
00:25:30.880
But we're talking about the ability of these forces of nature
00:25:35.540
to impose themselves on man's will against his freedom.
00:25:41.700
And the ability of man and the great masses of the population
00:25:45.300
to be organized in such a means as they are economically and socially exploited.
00:25:53.380
I mean, that is the purpose of the atheistic worldview,
00:25:58.100
because it delegitimizes transcendental justice by definition.
00:26:06.680
Once there's no justice, right, there can be no hope.
00:26:11.440
There can be no release from the tyranny of the market.
00:26:19.320
Death is the final end and remedy for all of life.
00:26:26.900
Okay, so, next topic that we should address is the,
00:26:30.700
the issue where atheism is not compatible with far-right ideology in general.
00:26:39.080
Now, in the North American scene, there is a very unique circumstance,
00:26:42.320
because we have a very large proportion of people that have come into,
00:26:46.420
quote-unquote, alt-right, quote-unquote, far-right,
00:26:50.220
this kind of revitalization of the nationalist movement,
00:26:53.040
primarily among the youth, from libertarianism,
00:26:55.760
which is essentially classical liberalism, obviously,
00:27:02.060
Now, I come myself from these backgrounds and from anarchism and so on,
00:27:05.200
and as we discussed before on Mysterium Fashies,
00:27:09.000
liberty is an extremely legitimate and real organic English political idea,
00:27:14.900
which should be pursued to whatever extent is feasible under the moral law.
00:27:21.780
The issue is not the question of liberty in terms of the libertarianism,
00:27:25.520
but the libertarianism tends towards this kind of, you know,
00:27:33.020
and that whole package of ideas has kind of been, you know,
00:27:39.440
imported wholesale into the elements of the far-right in the United States,
00:27:46.840
but also to a lesser degree in other parts of the world.
00:27:49.700
Now, especially, you know, with the whole alt-right,
00:27:53.720
you've seen this, you know, gross emergence of this media network
00:27:58.120
and propaganda establishment and the proliferation of all of these ideas.
00:28:01.840
And so everybody, you know, can talk and make their world you know and so forth.
00:28:06.200
And so we're seeing an increase in the clout that this has among far-right circles.
00:28:11.920
And so my essential contention would be that, you know,
00:28:20.080
That this, that atheism and the approach to human, you know, governance and life,
00:28:27.260
where there is this separation artificially between the elements of man's worldview,
00:28:38.180
Especially when you're trying to make a claim, as we've discussed earlier,
00:28:45.320
It was no coincidence that, you know, there's a very famous quote
00:28:48.180
of how the, Himmler was explaining that, you know,
00:28:54.500
any religion is allowed in the SS, but they don't tolerate atheists.
00:28:58.720
You know, I'm sure we're all his friends, we'll be happy to hear me quote that.
00:29:01.900
But my, it wasn't an advocate, Himmler certainly wasn't a Christian,
00:29:05.640
but there was a strong understanding that true,
00:29:11.700
true kind of revolutionary political conviction requires a transcendental faith.
00:29:22.280
is that we're not going to get ourselves out of the civilization of Meyer
00:29:26.620
by defaulting to a previous state of our downfall.
00:29:29.940
You know, we had racist liberalism as the burgeoning and leading ideology
00:29:36.880
of, you know, the Anglo world for decades, hundreds of years.
00:29:45.660
And it produced the current civilization and cultural crisis that we are in right now.
00:29:51.240
And so my fundamental contention would be that the only way that we can
00:29:55.280
break out of this malaise, out of this moral trap,
00:30:03.800
And that fundamental component of this is the re-sacralization of the cosmos.
00:30:10.160
The, what has happened with the advance of nominalism
00:30:14.940
and the advance of atheism in Western philosophical thought,
00:30:18.320
as we've mentioned, it's created this, you know, false reality
00:30:21.480
where there's this political realm that's removed from all of the rest of the elements of life.
00:30:26.220
You know, the economic, the moral, the environmental, and so forth.
00:30:30.540
And so what is necessary is a philosophy and a worldview
00:30:33.600
that integrates all of these elements in a coherent manner.
00:30:37.880
And so the founding, or the predicate for this reality,
00:30:43.780
What has occurred is the loss of metaphysical realism
00:30:47.460
in Western Christianity has separated the reality of the world around us
00:30:55.320
There has been the loss of the understanding that the world,
00:30:58.160
as it's unfolding, is a manifestation and a reflection of the divine life.
00:31:02.880
Now, as Christians, we wouldn't say that it's a perfect reflection.
00:31:05.360
We believe that there is corruption in the world.
00:31:07.380
But we do believe that nature is a reflection of the personality of its creator,
00:31:13.500
And that through our interaction with nature and the material cosmos,
00:31:20.300
That's why the mysteries and sacraments of the church are physical.
00:31:23.520
Because the physical world is essential to our life.
00:31:26.280
Man is created to be a physical animal, as well as a spiritual one.
00:31:30.940
And so the separation of the sacred life from the cosmos,
00:31:38.140
that is, you know, we see coming out of Kabbalah and alchemy,
00:31:41.460
which transmutates into this empirical mindset,
00:31:45.840
totally devalues and totally separates the material reality from
00:31:50.120
metaphysical referent and transcendental meaning,
00:31:56.920
And hopefully you'll get an in-depth treatment of it once we do our,
00:32:02.060
And so this is, again, it comes back to this false consciousness.
00:32:06.980
This is what atheism does, is it desacralizes the cosmos in a very real way.
00:32:10.720
Now, it should be noted that it got here from these Christian theologies,
00:32:18.620
We see this among some branches of specifically low-church Protestantism,
00:32:23.320
where they look at the world basically as just this resources that God has given us
00:32:30.980
And to, you know, their understanding of to have dominion over just basically means to dominate.
00:32:38.620
The traditional view is that man is created as the high priest of earth and nature,
00:32:42.180
and his job is to harmoniously facilitate the integrated interworking of the parts of nature.
00:32:52.440
So, nature is to be respected as a reflection of the divine personality.
00:32:58.920
Now, Christianity is by far not the only worldview that professes the sacralization of nature,
00:33:05.040
and I would not say that all sacralizations of nature are correct.
00:33:14.680
But the issue is, is that openness to this worldview and to this idea is required in order for us to construct
00:33:23.040
some sort of civilizational idea, which is able to provide real transcendence to the people who adhere to it,
00:33:31.340
beyond just the mediocrity of the material malaise and so forth.
00:33:39.860
That the only way that we can inspire a revival of this, this heroic, you know, super ethical vitality,
00:33:48.000
this, you know, change the hearts of men and urge them towards this, you know, self-sacrificial,
00:33:54.480
passionary idea, is to inspire in them authentic faith.
00:34:00.720
The people, again, this is the Ouroboros of consequentialist morality.
00:34:07.440
Consequentialist morality says that our morality should be based around what is the most effective decision that we can make in a certain situation,
00:34:17.040
But the whole principle of transcendential morality that promotes, that provokes men engaging in heroic actions,
00:34:25.320
which are actually extremely in their own self-interest or in the self-interest of a group,
00:34:31.140
that kind of worldview or those kind of actions are only produced by a morality which transcends the pragmatic.
00:34:37.400
So, if you think about, you know, a soldier, you know, sacrificing himself in battle for his comrades or, you know, anything like this,
00:34:49.540
this comes from a species of faith, typically speaking.
00:34:52.660
It can be very mean faith in a biological reality,
00:34:55.320
but in terms of a consistent, long-term application of this behavior that's required to build up like a real civilization,
00:35:05.700
one requires an actual cogent system of belief.
00:35:10.800
And so, this, you know, faith, like if it's pragmatic, this pragmatism in and of itself defeats the transcendental pragmatism of faith.
00:35:23.300
Because it's the fact that faith is beyond the material world,
00:35:27.440
and it's not bound to just the tyranny of the forces of death that gives it its power to overcome death,
00:35:33.800
that enables men to suffer and to sacrifice in the face of, you know, immense consequential odds,
00:35:43.320
which enables the actual true kind of higher self-interest, right?
00:35:52.100
And so, we can see, like a perfect example to, for exposition here, would be like Islam.
00:35:59.680
We can see that Islam has a huge amount of vigor, even now.
00:36:05.020
That, you know, its civilizational sphere is actively growing and is being exported.
00:36:11.540
And that Islam, you know, I mean, very famously to quote Osama bin Laden,
00:36:15.080
he said that when people see a strong horse and a weak horse, they pick the strong horse.
00:36:23.860
Because it's bold and unapologetic in its implementation of the structures of its faith.
00:36:28.900
And it doesn't attempt to make compromise in terms of the essence of the religion
00:36:33.840
between its particular, you know, military-political-religious system and that of liberalism.
00:36:42.300
And in fact, it stands as its own internal alternative and bulwark to the liberal system.
00:36:54.660
I mean, that's why it stands in a position of strength.
00:36:58.160
Because, you know, if you get guys who are willing to strap bombs to themselves and blow themselves up,
00:37:05.200
this is not only, you know, for the sake of jihad.
00:37:08.920
This is not only an extremely potent mechanism of psychological warfare.
00:37:13.540
But it is actually an attack on the entire ethical system of liberal democracy.
00:37:18.220
This kind of behavior delegitimizes the reality of the liberal moral system.
00:37:24.520
Now, I'm not saying people should strap bombs to themselves and blow themselves up.
00:37:27.660
I mean, but I'm saying that this is the reflections that, you know, liberal ethicists will discuss.
00:37:32.060
That this is one of the things that is implicit in religiously motivated violence.
00:37:36.220
Is that it is a wholesale rejection of that liberal paradigm of tolerance and restraint.
00:37:43.780
And so, what is necessary is that same animating, motivating faith.
00:37:50.260
Now, it's not a question of faith in itself being good.
00:37:54.980
I mean, man can have a lot of power and a lot of motivation.
00:37:57.500
And he can use all of his strength for really evil and wicked things.
00:38:01.440
Because, you know, I mean, having really high IQ, if you use that IQ to deal drugs, I mean, that's not a good use of that ability.
00:38:10.680
And so, just because, like, Islam is virile is certainly not a reason to accept it.
00:38:19.120
It's in a death struggle with our own, you know, classical civilizational archetype, Roman Christendom.
00:38:25.800
And so, what we need to do is, in a sense, not engage in its sort of reactionary, you know, romantic return to some, you know, great Byzantine idea.
00:38:39.100
We just need our own little Byzantine city-state in America.
00:38:42.500
But what we need to try and do is we need to revisit the core values of that instantiation of natural and divine law for our people.
00:38:50.540
And seek to apply that to whatever degree that we can in our own lives, in the lives of our families and communities, and so on.
00:38:59.400
And to get to that reality, which is extremely difficult to implement in a modern Babylonian society,
00:39:05.340
we need, at the very minimum, to have a strong conception of what that is and what the worldview which enables such a reality is.
00:39:12.720
You know, we need to have the light so that we can see, so to speak.
00:39:15.920
And so, what happens is that atheism totally precludes access to this whole sacral, noetic, ethical, political realm.
00:39:27.680
As with other types of worldviews which are epistemologically and metaphysically nominalist,
00:39:35.220
which do not allow for the connection between the transcendental world of forms or universal categories or archetypes or the divine energies or logos,
00:39:47.060
whatever you want to call it, and the physical world are just going to get us right back into the same place that we have come from,
00:39:54.340
that we are actively trying to rebuke and to reject.
00:39:56.640
And so, that's why there really can be no compromise with this atheistic, you know, materialistic, like, worldview, right?
00:40:07.240
And this is, unfortunately, where a lot of people who have come into the far right are coming from a background like this.
00:40:15.540
You know, it doesn't mean that market economies have to be rejected or something like this,
00:40:21.700
or that, you know, all of the means of production have to be owned by state-controlled kundalama arts or something like that.
00:40:32.460
But what I am saying is that we need to be able to really strongly philosophically tell people, like,
00:40:40.240
why justice and morality should control the economic life and should be above economic gain.
00:40:46.720
So, and without, anyway, so that's the crux of this episode, is that atheism does not give us those tools.
00:40:58.520
The best that atheism can offer us is economic and biological power for its own sake.
00:41:06.780
So, I think that we've come to the end of our fourth Mysterium monologue on atheism.
00:41:18.280
Hopefully, all of our listeners at home have enjoyed it.
00:41:25.020
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00:41:55.020
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00:42:25.020
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00:43:25.020
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00:43:57.020
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00:44:25.020
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