Atheists

"Generations of Arabs have paid with their lives and their futures because of a set of illusions that had nothing to do with Israel; these illusions come from deep within the world that we Arabs have constructed for ourselves, a world built upon denial, bombast and imagined past glories, ideas that have since been exposed as bankrupt and dangerous to the future of young Arab men and women who set out in 2011, against all odds, to build a new order."

"The removal of Saddam Hussein and the toppling of a whole succession of other Arab dictators in 2011 were closely connected - a fact that has been overlooked largely because of the hostility that the Iraq war engendered."

"No Arab Spring protester, however much he or she might identify with the plight of the Palestinians or decry the cruel policies of Israeli occupation (as I do), would think today to attribute all the ills of Arab polities to empty abstractions like "imperialism" and "Zionism". They understand in their bones that those phrases were tools of a language designed to prop up nasty regimes and distract people like them from the struggle for a better life."

"Ba'athism died in Iraq last week. The sight of the oversized bronze head of Saddam rolling in the dust and being beaten with shoes by exuberant Iraqis is perhaps the most important image of Iraqi politics of the last 50 years. It was the end of the republic of fear. Two Iraqis with whom I was camping out in Washington, D.C., woke me up at 5 a.m. that day so we could watch the images of a free Iraq. Tears rolled down our cheeks uncontrollably."

"Freedom is a heady thing. To an Iraqi, it is like being awakened from a 30-year nightmare by a blinding blaze of bright white light. When a young man steals a television set from the Ministry of Education, he thinks he is striking a blow against the Ba'ath Party. He has not yet become aware that he is in fact stealing it from a building that now belongs to him and is about to start serving his needs, and not those of his tormentors."

"I don’t really think there is any kind of a reasonable argument against intervention in Syria. Quite the opposite: There is a moral and a human imperative to act that is larger than any nation’s interests and larger than any strategic calculation. That is so obvious it is an embarrassment to have to say it. This is how I thought about intervention in Iraq 20 years ago and it is how I think about what needs to be done in Syria today."

"One cannot liberate a people -- much less facilitate the emergence of a democracy -- without empowering the people being liberated. It is much easier for an Iraqi soldier to join other Iraqis in rebellion than it is to surrender his arms in humiliation to a foreigner who is unable even to communicate with him. And the more that Iraqis help, the less that coalition soldiers will have to engage in house-to-house fighting in cities. It is both morally right and politically liberating for Iraqis to participate and share in their own liberation. They are willing to give their lives for this cause. Their participation is indispensable as it will add legitimacy -- and therefore stability -- to an Iraqi interim authority that otherwise, no matter how you look at it, would be chosen by American officials."

"The Muslim idea of God is, in many ways, more abstract, more remote and less human, certainly, than the Christian and the God of the Old Testament, who has passions and has angers and often behaves very much like a human being in the various stories. The Muslim is more remote, aloof, distant, and has to be obeyed. He has many, many different facets."

"What makes people enter into cults? I think that kind of certainty about something is not necessarily just religious. It was seen in secular organizations, secular ideologues, ideological organizations of one kind or another. I've experienced it among people I used to know in the 1960s and 1970s. It's a terrifying thing when you see it at work."

"...I would suggest that the removal of the regime of Saddam Husain presents the US with a historic opportunity that is as large as anything that has happened in the Middle East since the fall of the Ottoman Empire and the entry of British troops into Iraq in 1917. Iraq is not Afghanistan. It is rich enough and developed enough and has the human resources to become as great a force for democracy and economic reconstruction in the Arab and Muslim world as it has been a force for autocracy and destruction. But for the world to be able to see the challenge in this way, it is necessary to change the terms of the debate over this coming war with Iraq."

"... Assad’s survival—if Saddam Hussein’s murderous rampage in 1991 is any indication—will without a shadow of a doubt translate into hundreds of thousands of Syrian dead, mostly butchered after his victory has been assured. The comparison comes to mind because the two Ba’thi regimes of Saddam Hussein and Bashar Assad bear an unmistakable resemblance—they are mirror images of one another, one might say. Both are minority dominated, single party regimes originating in the same quasi-fascist pan-Arab ideology built on the principle that any form of disagreement is an act of “betrayal” to the “revolution.”"

"The Saudi government has been pumping money in a quiet kind of revolution to shape Islam in its own images since 1973, [with] oil price rises. It wasn't a noisy revolution like the Iranian revolution was. It didn't have so much hubbub and noise associated with it and all. But it was quietly done [with] Saudi influence, using money, and the building of [madrassas] -- that is, religious schools and mosques all across the world. ... The very particular kind of Islam associated with Saudi Arabia ... is an upstart. It was created in the 18th century. It was constrained and confined entirely to the Arabian Peninsula right through to the late 1960s. All of a sudden, this [Wahhabi] Islam -- which is espoused by these young men, which considers even a Muslim like myself, because of my Shiite background, to be dirty or not a real Muslim ... [is] probably the dominant form [of Islam] in the United States. It spreads from one end of the world to the next. It's been a quiet, silent revolution that's been happening, and suddenly exploded on the scene with Sept. 11."

"The Western societies have had hundreds of years of reformation behind them. Islam has never had its reformation, and that is part of the problem. If you look back to the 16th and 17th centuries when men were killing one another in the name of religion throughout Europe, that's where we're at more or less, historically speaking, in terms of the level of debate and discourse. The Quran is considered an untouchable text, not a historical document. ... This is the literal word of God, and it is very dangerous to play with that in the Middle East today."

"The defensiveness of Islam is its crucial feature today. It's what, by the way, is in such contrast to the most interesting period of Islamic history, when Islam was an open, absorbing religion, constantly taking in outside influences, as opposed to its current hedgehog-like posture, prickly to the outside ... always looking backward. This is not how it was in the creative moment, in the first four, six, eight centuries of Islam, where it was constantly seeking out and absorbing."

"Bin Laden's real audience is the Middle East, his other Muslims. I think he thought that, by this act, he would win large numbers of converts to his cause ... [to] bring Arab regimes down. He would perhaps even take power in this or that country, preferably Saudi Arabia. That is where he is looking to; that is who is the audience. That is who his symbols are directed towards. So this is unlike anything else in the history of Islam. Early Muslims, when they left the Arabian Peninsula and entered the [Fertile Crescent], were conquerors. They converted peoples, and they gave them time to convert. So they didn't force them sometimes, and they were perfectly happy ruling over them. They were setting up a state, and then people converted over time. Syria remained Christian for hundreds of years after the Muslim conquest. So something different is going on here. The obvious sense in which the United States is evil is in the cultural icons that are seen everywhere. They are seemingly trivial things, the influence of the America culture, which is everywhere: TV, how women dress, the lack of importance of religion. So these are the senses in which they are rejecting the United States. But you're right; they don't see Americans as people. ... They block that out. They only see as people the Muslims they want to convert to their side, and that's terrifying."

"Perhaps the most dangerous element that was picked out of the Muslim tradition and changed and transformed in the hands of these young men who perpetrated Sept. 11 is this idea of committing suicide. They call it martyrdom, of course. Suicide is firmly rejected in Islam as an act of worship. In the tradition, generally, to die in battle for a larger purpose -- that is, for the sake of the community at large -- is a noble thing to do. Self-sacrifice yourself as you defend the community -- that is a traditional thing, and that has a traditional meaning of "jihad." But what is non-traditional, what is new is this idea that jihad is almost like an act of private worship. You become closer to God by blowing yourself up in such a way. You, privately, irrespective of what effect it has on everyone else. ... For these young men, that is the new idea of jihad. This idea of jihad allows you to lose all the old distinctions between combatants and non-combatants, between just and unjust wars, between the rules of engagement of different types. All of that is gone, because now the act of martyrdom is an act of worship ... in and of itself. It's like going on the pilgrimage. It's like paying your alms, which every Muslim has to do. It's like praying in the direction of Mecca, and so on and so forth. It is an individual act of worship. That's terrifying, and that's new. That's an entirely new idea, which these young men have taken out, developed."

"Washington is right to be chastened after its scathing experience in Iraq this past decade. But it also ought to be motivated by that earlier disaster in Iraq, in which so many innocent Iraqis perished while the United States stood by and watched. Syria in 2012 is another Iraq of 1991 just waiting to happen. No one can say he did not know."

"I find it very significant that no religious traditions, Islam included, is ever in a position, I think almost by definition, to put cruelty first in the order of its priorities of the terrible things that human beings can do. That is perfectly illustrated in the story of Abraham's sacrifice with his son. Because, of course, what the story's all about is faith, the importance, and the primacy of faith. ... What is the essence of faith in the story is Abraham's willingness (a) not to question God about his command to sacrifice his son, and (b) to proceed slowly, deliberately, over a period of time -- three days, I think it was -- [and] march up the mountain, prepare the sacrifice, unquestioning, resolute. [It was] the perfect, as Kierkegaard put it, "night of faith" model, exemplar of faith. And [Abraham] is, in the Muslim tradition exactly that -- an exemplar of faith. That is the importance of Abraham to Muslims. ... Had he faltered, his faith would have been less, a degree or so less. He didn't falter. God immediately stops it at the absolute last moment and, of course, the act is ended. But what the story is all about is how faith in God comes first, before anything else, and then follow various virtues, of which harm to other human beings surely has to be below faith. It seemed to me that that is something that the hijackers certainly took to heart."

"I want to look into myself, look at myself, delve into the assumptions I had before the war."

"I ran into a whole number of people for whom bodies did not count. You know: the historical process, the victory for the working class. The great big idea that could take place at the expense of any number of bodies because ultimately, in the very, very long run, lives would be saved. I would not make that argument anymore. It is utterly repugnant to me."

"Nothing was inevitable. People made choices. Everything was in flux. It could have gone so many different ways. The real tragedy that we are facing now is why Iraqis are not making the right choices, why we are missing all the opportunities."

"People say to me, "Kanan, this is ridiculous, democracy in Iraq, a complete pipe dream," ... That's realism. You know, in a way, the realists are right, they are always right. Even when they are morally wrong."

"I think there's a less than 5 percent chance that what I'd like to see happen actually happens. But it seems to me an obligation, even if it’s a 5 percent chance, to try to make it happen. You could call it a triumph of hope over experience. But what else is politics if not that?"

"[Saddam Hussein's execution] was a disaster, an unmitigated disaster. I was just so upset, even on the verge of tears. It was the antithesis of everything I had been working for and hoping for."

"Someone has to keep dreaming."

"Evil is something that, when you see it, when you know it, it's intimate. It's almost sensual. That is why people who have been tortured know it by instinct. They don't need to be told what it is, and they may have a very hard time putting it into words. ... That's the nature of the phenomenon. It's hard to put into words."

"Suggesting evil is human doesn't mean we can always understand it, or doesn't mean there's only one way of understanding it. It's sort of like a great work of art. You can never fully absorb it. It's got many dimensions. It lives on through time, in different ways."

"Millions upon millions of words have been written about the destruction of hundreds of Palestinian villages in order to bring about the creation of the Israeli state. And rightly so. Yet many of the very intellectuals who wrote those words chose silence when it came to the elimination of thousands of Kurdish villages by an Arab state."

"I have always thought there were dark ... corners in religion. I took that for granted. That's not the surprising thing for me. ... The frightening thing is rather that, in the Arab world, we have let the darkness of religion flourish."

"In developing my account of consciousness, I have tried to obey a number of constraints. The first and most important is to take consciousness seriously. The easiest way to develop a "theory" of consciousness is to deny its exis­tence, or to redefine the phenomenon in need of explanation as something it is not. This usually leads to an elegant theory, but the problem does not go away."

"Conscious experience is at once the most familiar thing in the world and the most mysterious."

"Consciousness can be startlingly intense. It is the most vivid of phenomena; nothing is more real to us. But it can be frustratingly diaphanous: in talking about conscious experience, it is notoriously difficult to pin down the subject matter."

"I am an optimist about consciousness: I think that we will eventually have a theory of it, and in this book I look for one. But consciousness is not just business as usual; if we are to make progress, the first thing we must do is face up to the things that make the problem so difficult. Then we can move forward toward a theory, without blinkers and with a good idea of the task at hand."

"Another useful way to avoid confusion [used by e.g. Allen Newell 1990 Unified Theories of Cognition] is to reserve the term "consciousness" for the phenomena of experience, using the less loaded term "awareness" for the more straightforward phenomena... If such a convention were widely adopted, communication would be much easier; as things stand, those who talk about "consciousness" are frequently talking past each other."

"Consciousness is the biggest mystery. It may be the largest outstanding obstacle in our quest for a scientific understanding of the universe."

"Why doesn't all this information-processing go on "in the dark", free of any inner feel? ...We know that conscious experience does arise when these functions are performed, but the very fact that it arises is the central mystery. There is an explanatory gap [a term due to J. Levine, "Materialism and qualia: The explanatory gap" Pacific Philosophical Quarterly 64:354-61, 1983] between the functions and experience, and we need an explanatory bridge to cross it."

"The easy problems of consciousness are those that seem directly susceptible to the standard methods of cognitive science, whereby a phenomenon is explained in terms of computational or neural mechanisms. The hard problems are those that seem to resist those methods. ...The really hard problem of consciousness is the problem of experience. When we think and perceive, there is a whir of information-processing, but there is also a subjective aspect. ...When we see, for example, we experience visual sensations: the felt quality of redness, the experience of dark and light, the quality of depth in a visual field. Other experiences go along with perception in different modalities: the sound of a clarinet, the smell of mothballs. Then there are bodily sensations, from pains to orgasms; mental images that are conjured up internally; the felt quality of emotion, and the experience of a stream of conscious thought."

"The materialist theory of knowledge amounts, then, to this statement, that the human organ of cognition radiates no metaphysical light, but is a piece of Nature which pictures other pieces of Nature whose essence is explained when we describe it and bring it in connection with the whole Universe as the one Reality and the real Unity. Such a description demands from the epistemologist or philosopher that he should treat his subject in the same precise way as the animal world is treated by the zoologist. Should I be reproached with not following this precept immediately, I would point to Rome which, too, was not built in one day."

"One who knows little may explain that little with more ease and efficacy than one who has his head stuffed full of the prescribed bunch of official wisdom."

"Nothing can be learned without mental exertion. If you are concerned in your further development, you will recognize the Christian word as to the curse of work as untrue. Work cannot be descended from sin, for it is a blessing. You will have experienced in yourself how elated one feels after successful physical or mental work."

"Anything which may take possession of one’s soul shares its sublimity with all other things, and is for this reason at the same time something ordinary. Without such a dialectic clarification of our consciousness all adoration is idol worship."

"Adherents of formal logic may be compared to a maker of porcelain dishes who would contend that he was simply paying attention to the form of his dishes, pots, and vases, but that he did not have anything to do with the raw material."

"Such is the importance of Dietzgen—a worker who arrived at dialectical materialism, i.e., Marx’s philosophy, independently."

"But it is not alone the harmony of music which has such a power over the mind. The harmony of colors, every art and science, has the same power. Even the most common craft, and the most prosaic of all prose, the chase after the dollar, may take possession of a man’s soul and prostrate him in adoration before its idol."

"It is with logic as it is with other sciences. They draw wisdom from the mysterious source of plain experience. Agriculture, e. g., aims to teach the farmer how to cultivate the soil; but fields were tilled long before any agricultural college had begun its lectures. In the same way human beings think without ever having heard of logic. But by practice they improve their innate faculty of thought, they make progress, they gradually learn to make better use of it. Finally, just as the farmer arrives at the science of agriculture, so the thinker arrives at logic, acquires a clear consciousness of his faculty of thought and a professional dexterity in applying it."

"Much of what I have to say for my case may sound wonderful, because it runs counter to the popular prejudice, but the only witness required to prove the truth of my statements is the clear brain of my pupil, who has only to examine his own experience without preconceived notions, in order to find proofs on every hand."

"It is a peculiarity of thought that it never stays with itself, but always digresses to other things."

"Logic aims to instruct the human mind as to its own nature and processes; it will lay bare the interior working of our mind for our guidance. The object of the study of logic is thought, its nature, and its proper classification."

"My logic deserves its proletarian qualification for the reason that it requires for its understanding the overcoming of all prejudices by which the capitalist world is held together."

"The human brain performs the function of thinking as involuntarily as the chest the function of breathing. However, we can, by our will, stop breathing for a while, and accelerate or retard the breathing movements. In the same way, the will can control the thoughts. We may choose any object as the subject matter of our thought, and yet we may quickly convince ourselves that the power of our will and the freedom of the mind are not any greater than the freedom of the chest in breathing."