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Edited on Sun Oct-29-06 12:44 PM by igil
I vaguely remember that I had little disagreement with him overall. Just quibbles.
The problem is that one can understand a theology without belief that it is "right", believe in a theology without proof. But one can also believe in God with little theology behind it; typically that's a nascent believer in search of a set of dogmas. (On edit: or a believer that disillusioned with a particular set of doctrines, and in search of another.)
For example, my wife is a believer in most of the pragmatic, practical aspects of Christian theodicy; she is a confirmed atheist. She believes there is no god (or, more accurately, that there is no proof for any god's existenced and no reason to assume one, therefore the default hypothesis is that there is none); she also believes that Xianity is a fine standard of behavior, so much so that she wants me to raise our kid in a church. Which church is entirely up to me.
To get from the systematic theology to belief in a diety ... Kierkegaard. Run up against something that you cannot understand, and have every reason to think that secular understanding is impossible. It's a way to impose order on chaos, to humbly find meaning in things; for others, it devolves into a way to be superior, have "special knowledge" a la Gnostics. Some use a diety, others use secret conspiracies, others use alternative sciences to find meaning or to boost their self-esteem.
Believing in a system of belief helps to convert outsiders because we're primates. If you trust a person you're likely to believe him/her; if they believe that a theology is the will of some deity, then you're more likely to seriously entertain the idea. If they testify to its usefulness in behavior or their inner life, you're more likely to adopt it. They argue its good points; you're unlikely to be able to argue its bad points. But if you believe in no deity then the argument is unimportant, by and large.
The principles of propaganda remain the same within a culture, and there are some commonalities, I suppose, across cultures. The details change. As in belles lettres, religious texts can provide a commonality for shorthand; but one must know the shorthand, and get "inside" the community's thinking to understand and combat it (few dems that I've seen successfully manage to understand the fundie community's culture, usually relegating it to a few stereotypical slogans). One can be cynical and appeal to in-community virtuals and aspirations, show that one is in-group and appeal to quasi-tribal differences: "Hey, I'm one of you!" As with other communities, there are salient aspects of behavior that serve as shorthand; reading a list of doctrines, religious or political, won't say which are important and which are less important.
This is different only in trivial details from how you propagandize other communities, Xian or Muslim, progressive or conservative.
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