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Monday, January 31, 2022

Irreligion in the United States

From Wikipedia, the free encyclopedia

Irreligion in the United States refers to the extent of rejection or lack of religion. Between 8% and 15% of citizens polled demonstrate objectively nonreligious attitudes and basically naturalistic worldviews. The number of self-identified atheists and agnostics is around 4% each, while many persons formally affiliated with a religion are likewise non-believing.

The percentage of Americans without religious affiliation, often labeled as "Nones", is around 20-29% - with people who identify as "nothing in particular" accounting for the growing majority of this demographic and both atheists and agnostics accounting for the relatively unchanged minority of this demographic. What it means to be a "None" is generally unclear for a variety of reasons. Researchers argue that most of the "Nones" should be considered "unchurched", rather than objectively nonreligious. Especially since most "Nones" have religious and/or spiritual leanings and beliefs that intertwine and are integral to them as individuals. The "None" response is more of an indicator for lacking affiliation than an active measure for irreligiosity, and a majority of the "Nones" are either conventionally religious or "spiritual".

Social scientists observe that nonreligious Americans are characterized by indifference. Very few incorporate active irreligion as part of their identity, and only about 1-2% join groups promoting such values.

Demographics

A 2007 Barna group poll found that about 20 million people say they are atheist, have no religious faith, or are agnostic, with 5 million of that number claiming to be atheists. The study also found that "[t]hey tend to be more educated, more affluent and more likely to be male and unmarried than those with active faith" and that "only 6 percent of people over 60 have no faith in God, and one in four adults ages 18 to 22 describe themselves as having no faith."

In the 2008 American Religious Identification Survey (ARIS) report, 15% of the US population identified as having "no religion", almost double the 1990 figure.

Irreligiosity is often under-reported in American surveys; many more express lack of faith in god or have alternative views on god (e.g. deism), than those who self-identify as atheists, agnostics and the like. In 2012, 23% of religious affiliates did not consider themselves to be "religious", though this is subjective. The number of atheists and agnostics found in common surveys tends to be quite low since, for instance, according to the 2019 Pew Research Center survey they were 3.1% and 4% respectively and according to the 2014 General Social Survey they were 4% and 5% respectively. However, their self-identification and actual views on God do differ since one study observed that out of people who did not believe in God or a universal spirit, only 24% actually self-identified as "atheists" and 15% as "agnostics". In one 2018 research paper using indirect probabilistic methods with considerable uncertainty estimated that 26% of Americans are atheists, which is much higher than the 3%-11% rates that are consistently found in surveys.

A 2012 study by the Pew Research Center reported that, of the U.S. adult population, 19.6% had no religious affiliation and an additional 16% identified as "neither spiritual nor religious". Furthermore, atheists made up 2.4% and agnostics made up 3.3% of the US population. It also notes that a third of adults under the age of 30 are religiously unaffiliated. However, out of the religiously unaffiliated demographic: the majority describe themselves either as a religious (18%) or as spiritual but not religious (37%) while a significant minority (42%) considers themselves neither spiritual nor religious. Additionally, out of the unaffiliated: 68% believe in God, 12% are atheists, 17% are agnostics and overall 21% of the religiously unaffiliated pray every day.

The Pew Religious Landscape survey reported that as of 2014, 22.8% of the U.S. population is religiously unaffiliated, atheists made up 3.1% and agnostics made up 4% of the U.S. population. The 2014 General Social Survey reported that 21% of Americans had no religion with 3% being atheist and 5% being agnostic.

Some 20% of Americans considered themselves neither religious nor spiritual. Irreligiousness is highest among young, white, unmarried, educated males.

When asked, around a third (24%-34% in different years) answered they were "not religious", and another 8% as atheist. Many of these identify/affiliate themselves with established religious groups and most believe in God. In one survey, 88% considered themselves as at least moderately spiritual.

According to the 2014 General Social Survey the percentages of the US population that identified as no religion were 21% in 2014, 20% in 2012, just 14% in 2000, and only 8 percent in 1990. Furthermore, the number of atheists and agnostics in the US has remained relatively flat in the past 23 years since in 1991 only 2% identified as atheist and 4% identified as agnostic while in 2014 only 3% identified as atheist and 5% identified as agnostic.

According to the 2008 Pew Religious Landscape report, as 2007, 16.1% of the US population identified as "no religion", atheists made up 1.6% and agnostics made up 2.4% of the US population.

According to a 2012 Pew Report on the "Nones", 19.6% of the population identified as "no religion", atheists made up 2.4% and agnostics made up 3.3% of the US population.

The Pew Religious Landscape survey reported that as of 2014, 22.8% of the American population is religiously unaffiliated, atheists made up 3.1% and agnostics made up 4% of the US population.

A 2010 Pew Research Center study comparing Millennials to other generations showed that of those between 18 and 29 years old, only 3% self-identified as "atheists" and only 4% as "agnostics". Overall, 25% of Millennials were "Nones" and 74% were religiously affiliated. Though Millennials are less religious than previous generations at the same age frame, they are also much less engaged in many social institutions in general than previous generations.

According to the American Values Atlas from PPRI, 24% of the US Population is unaffiliated with a religion in 2017.

According to the Cooperative Congressional Election Study in 2016 31% were "nones" in 2016 and 29.5% were "nones" in 2018.

According to a Pew study, 7% of those raised Protestant are now unaffiliated whereas 4% of those raised Catholic are now unaffiliated.

In 2019, a Pew study found that 65% of American adults described themselves as Christians while the religiously unaffiliated, including atheist, agnostic or “nothing in particular”, is 26%.

According to a 2018 Pew report, 72% of the "Nones" have belief in God, a higher power, or spiritual force.

Several groups promoting irreligion – including the Freedom From Religion Foundation, American Atheists, Camp Quest, and the Rational Response Squad – have witnessed large increases in membership numbers in recent years, and the number of nonreligious student organizations at American colleges and universities increased during the 2000s (decade). However, the growth of atheist groups is very limited and will possibly shrink due to atheists normally being non-joiners. The overwhelming majority of the nonreligious in the US do not express their convictions in any manner, and only a negligible percentage joins irreligious organizations. As such, the overwhelming majority on the nonreligious do not join secular groups. Only a very small minority of the nonreligious, around 1% to 2%, actually join these kinds of groups.

Various explanations for trends

Some of the underlying factors in the increases in people identifying as "Nones" seem to not be that significant numbers of people are dropping religion, but rather that, in recent times, it has become more socially acceptable for younger and older generations to identify as a "None" than in previous decades, when identifying as having no religion carried negative stigmas. With young people usually having lower religious observance than older people and them feeling more comfortable identifying as a "None", generational replacement factors could play a role in the increment.

Other possible driving factors may be just broader general cultural changes in the American way of life. The growth of the internet and social media has altered the sense of community and spirituality and the growth of self-focused citizenry, as opposed to community-focused citizenry, has broadly led to less civic involvement and less loyalty to many public institutions.

Other possible driving forces could be political backlash. Young adults, in particular, have turned away from organized religion because they perceive it as deeply entangled with conservative politics and some seek to distance themselves from polarized systems.

Others have suggested that delays in marriage, settling down, and having children among younger people reduces or delays the number and commitment of people participating in traditional religions or religious activities.

Robert Fuller argues that the ascendency of science as a way of understanding the world makes it difficult for some people to believe in the supernatural or accept the "blind faith" that religion often requires.  That modern biblical scholarship has illuminated the human authorship of the Bible as opposed to divine revelation.  And that most educated people are aware of the role that cultural conditioning plays in shaping beliefs.

Younger generations as a whole have lost trust and belief in numerous institutions along with religion. For instance, Millennials, which make up about 1/3 the "Nones" demographic, tend to have less belief and trust in institutions such as the labor market, the economy, government and politics, marriage, the media, along with churches; than previous generations. The Nones tend to be more politically liberal and their growth has resulted in some increases in membership of secular organizations. However, the overwhelming majority of those without religion are not joining secular groups or even aligning with secularism.

Tables

"Nones" by US State (2014)

Various beliefs

Various beliefs and practices of the "Nones" in 2012.

Traits % Nones (2012)
Believe in God 68%
Consider themselves religious 18%
Consider themselves spiritual but not religious 37%
Consider themselves as neither spiritual nor religious 42%
Pray every day 21%
Pray once a month 21%

"Nones" by state

Rank Jurisdiction % "Nones" (2007) % "Nones" (2014)
United States 16% 23%
01  Vermont 34% 37%
02  New Hampshire 29% 36%
03  Washington 23% 32%
04  Massachusetts 20% 32%
05  Alaska 27% 31%
06  Maine 25% 31%
07  Oregon 27% 31%
08  Montana 21% 30%
09  Colorado 25% 29%
10  Nevada 21% 28%
11  Idaho 18% 27%
12  California 21% 27%
13  Arizona 22% 27%
14  New York 17% 27%
15  Wyoming 28% 26%
16  Hawaii 18% 26%
17  Indiana 16% 26%
18  Wisconsin 16% 25%
19  District of Columbia 18% 24%
20  Michigan 17% 24%
21  Florida 16% 24%
22  Delaware 19% 23%
23  Connecticut 20% 23%
24  Maryland 16% 23%
25  Ohio 17% 22%
26  Utah 16% 22%
27  Illinois 15% 22%
28  Kentucky 12% 22%
29  New Mexico 21% 21%
30  Iowa 15% 21%
31  Pennsylvania 13% 21%
32  Rhode Island 23% 20%
33  Nebraska 16% 20%
34  Virginia 18% 20%
35  Missouri 16% 20%
36  Minnesota 13% 20%
37  Kansas 14% 20%
38  North Carolina 12% 20%
39  North Dakota 11% 20%
40  South Carolina 10% 19%
41  New Jersey 12% 18%
42  West Virginia 19% 18%
43  South Dakota 12% 18%
44  Texas 12% 18%
45  Oklahoma 12% 18%
46 Georgia (U.S. state) Georgia 13% 18%
47  Arkansas 13% 18%
48  Tennessee 12% 14%
49  Mississippi 6% 14%
50  Louisiana 8% 13%
51  Alabama 8% 12%

"Nones" by territory

Territories of the United States with percentage of population claiming no religion in 2010.

Territories % Nones (2010)
 U.S. Virgin Islands 3.8% or 3.7%
 Puerto Rico 1.9%
 Guam 1.7%
 Northern Mariana Islands 1%
 American Samoa 0.7%

"Nones" by region

A region of the western United States known as the “Unchurched Belt” is traditionally considered to contain the highest concentration of irreligious people, although this may have been surpassed by New England.

Regions of the United States ranked by percentage of population claiming no religion in 2014.

Region % Nones (2014)
West 28%
Northeast 25%
Midwest 22%
South 19%

"None" demographics

Demographics of the religiously unaffiliated in 2012 (as fraction of the named groups).

Race % Unaffiliated
White 20%
Hispanic 16%
Black 15%
Gender % Unaffiliated
Men 23%
Women 17%
Generation % Unaffiliated
Younger Millennials 34%
Older Millennials 30%
GenXers 21%
Boomers 15%
Silent 9%
Greatest 5%

Politics

In the late 2010s, 21% of registered voters were religiously unaffiliated; they are considered to be the largest "religious" voting block.

More than six-in-ten religiously unaffiliated registered voters are Democrats (39%) or lean toward the Democratic Party (24%). They are about twice as likely to describe themselves as political liberals than as conservatives, and solid majorities support legal abortion (72%) and same-sex marriage (73%). In the last five years, the unaffiliated have risen from 17% to 24% of all registered voters who are Democrats or lean Democratic. According to a Pew Research exit poll 70% of those who were religiously unaffiliated voted for Barack Obama.

In January 2007, California Congressman Pete Stark became the first openly atheist member of Congress. In January 2013, Kyrsten Sinema became the first openly non-theist Congresswoman, representing the State of Arizona.

Jerry Coyne

From Wikipedia, the free encyclopedia
 
Jerry Coyne
Jerry Coyne, American professor of biology at the University of Chicago.jpg
Coyne at the University of Chicago, August 2006, with the "lab cat" Dusty.
Born
Jerry Allen Coyne

December 30, 1949
NationalityAmerican
Alma materCollege of William & Mary, Harvard University (Ph.D)
Known forSpeciation and evolutionary genetics, particularly as they involve the fruit fly, Drosophila, and the books:
Awards
Scientific career
FieldsEcology and Evolution
InstitutionsUniversity of Chicago, University of Maryland
Doctoral advisorRichard Lewontin
Notable studentsH. Allen Orr, Mohamed Noor
InfluencesBruce Grant, Richard Lewontin
Websitewhyevolutionistrue.com

Jerry Allen Coyne (born December 30, 1949) is an American biologist known for his work on speciation and his commentary on intelligent design. A prolific scientist and author, he has published numerous papers elucidating the theory of evolution. He is currently a professor emeritus at the University of Chicago in the Department of Ecology and Evolution. His concentration is speciation and ecological and evolutionary genetics, particularly as they involve the fruit fly, Drosophila.

He is the author of the text Speciation and the bestselling non-fiction book Why Evolution Is True. Coyne maintains a website and writes for his blog, also called Why Evolution Is True. He is a hard determinist.

Coyne gained attention outside of the scientific community when he publicly criticized religion and is often cited with atheists such as Richard Dawkins and Sam Harris. He is the author of the book Faith Versus Fact. Coyne officially retired in 2015.

Scientific work

Coyne graduated with a B.S. in biology from the College of William & Mary in 1971. His graduate work at Rockefeller University under Theodosius Dobzhansky was interrupted when he was drafted. He then earned a Ph.D. in biology at Harvard University in 1978, studying under Richard Lewontin, and went on to do a postdoctoral fellowship at the University of California, Davis with Timothy Prout. He was awarded the Guggenheim Fellowship in 1989, was elected to the American Academy of Arts and Sciences in 2007, and received the "Emperor Has No Clothes" award from the Freedom from Religion Foundation in 2011.

Coyne has served as President (2011) and Vice President (1996) of the Society for the Study of Evolution, and as Associate Editor of Evolution (1985–1988; 1994–2000) and of The American Naturalist (1990–1993). He has taught evolutionary biology, speciation, genetic analysis, social issues and scientific knowledge, scientific speaking and writing. He considers evolutionary biology to be "... more like the fine arts of science, in that it's aesthetically quite satisfying, but it also happens to be true, which is an extra bonus."

His work is widely published in scientific journals as well as in such mainstream venues as The New York Times, the Times Literary Supplement, and The New Republic. His research interests include population and evolutionary genetics, speciation, ecological and quantitative genetics, chromosome evolution, and sperm competition.

Coyne is a critic of creationism, theistic evolution, and intelligent design, which he calls "the latest pseudoscientific incarnation of religious creationism, cleverly crafted by a new group of enthusiasts to circumvent recent legal restrictions".

He is concerned about a disconnect between what the public believes about evolution and what scientists believe about evolution. He states the value of studying evolution is in the true story of our origins and its value in restoring wonder in people.

In a 1996 critique of the theory of intelligent-design creationism, Coyne wrote his first large New Republic article on Of Pandas and People (a book review), which started a long history of writing on evolution and creationism.

Coyne lists the following evidence for evolution, as detailed in his book and elsewhere:

Transitional fossils provide rich evidence for evolution. Charles Darwin predicted such fossils in 1859, and those later identified as such include:

  • Tiktaalik (transition between fish and amphibians)
  • Ichthyostega (transition between amphibians and reptiles)
  • Mammal-like reptiles (not classified one or the other)
  • Archaeopteryx (transition between reptiles and birds)
  • Ambulocetus (transition between land mammals and whales)
  • Early human fossils with ape-like skulls
  • Series of terrestrial fossils between land animals and whales

The evidence not only includes these transitional fossils but the fact that they occur in the fossil record at times between their putative ancestors and their more modern relatives.

The Ecuadoran frog Atelopus coynei is named after Coyne. He collected the holotype in a swamp on a frogging trip to western Ecuador as a student in the late 1970s.

Atheism

Richard Dawkins and Jerry Coyne in discussion at Lisner Auditorium, George Washington University, Washington, DC on May 24, 2017

Born to Jewish parents, Coyne considers himself a secular Jew, and an outspoken anti-theist. He supports the theses of metaphysical naturalism and the conflict thesis. He claims that religion and science are fundamentally incompatible, that only rational evaluation of evidence is capable of reliably discovering the world and the way it works, and that scientists who hold religious views are only reflective of the idea, "that people can hold two conflicting notions in their heads at the same time" (cognitive dissonance). He has argued that the incompatibility of science and faith is based on irreconcilable differences in methodology, philosophy, and outcomes when they try to discern truths about the universe.

As well as evolution-related topics, his blog Why Evolution Is True, which has over 70,000 subscribers as of July 10, 2021, discusses subjects spanning science, medical ethics, atheism, determinism, philosophy and free speech. He has frequently participated in public forums and cross-fire debates with theists.

Pseudoscience critic

Jerry Coyne (at podium), at "The Amaz!ng Meeting 2013"
 
Jerry Coyne and Richard Dawkins with Hemant Mehta (at podium), at "An Appetite for Wonder - An Evening with Richard Dawkins." 10/03/13. -Northwestern University, Evanston, Illinois, USA

Coyne comments and responds to critics of science and evolution. In a rebuttal, he clearly identifies his reasons for skeptical reasoning that "all scientific progress requires a climate of strong skepticism".

Coyne offers criticism of creationists who appear closed minded by adhering to a literal Biblical view. He questions the creationist concept of animals diverging only within kinds, which is in itself an admission of transitional intermediates between very different groups (i.e., whales and their terrestrial relatives) found throughout the fossil record. In a New Republic article, Coyne wrote that "we have many examples of transitional fossils between what anyone would consider different kinds: fish and amphibians (like Tiktaalik, which Nye mentioned), between amphibians and reptiles, between reptiles and mammals, between reptiles and birds, between land animals and whales, and of course, between early and modern humans, with early fossils showing intermediacy between the features of apelike ancestors and modern humans." Coyne believes that both sides of such debates between evolutionists and young earth creationists could benefit from a better understanding of the fossil record and for modern tools such as Isochron dating. He considers that the inability of creationists to address these subjects fully suggests that "religion can poison one's mind so deeply that it becomes immunized to the real truth about the cosmos."

Politics and free speech

Coyne has stated that he considers himself to be a "traditional Liberal" and has a long history of activism. He was arrested, when he was in college, for delivering a letter to the South African embassy against apartheid. He also protested regularly against the Vietnam War. Coyne has expressed disapproval of the way some contemporary liberals are "trying to shut people up." He has stated that he believes in free speech for all and does not like seeing universities cancel speakers, such as Steve Bannon, because of protests, saying "I can't think of a single person I would urge the University to disinvite. Not a single person – not a white racist, not an anti-immigration person. Free speech has to defend the most odious people."

Determinism

Coyne came to believe in the idea of determinism after reading a paper by Anthony Cashmore on determinism and the criminal justice system. He states that recognising there is no free will makes one more empathetic and less judgmental: "A lot of politics—particularly Republican politics—is based on the supposition that people are responsible for their own lives. So, for example, people who are on welfare, or homeless people, are treated as if they could have done otherwise. They could have gotten a job, they could have gotten married and had a father for their kids. But they couldn't, because they're victims of circumstance."

Personal

Since retiring, according to a February 14, 2018 article in The Chicago Maroon, Coyne still goes to his lab every day and publishes more now than he did in his academic career. Within the lab are many inscriptions, that Coyne encouraged, on a cabinet signed by postdocs and researchers who came to work on a holiday or a special occasion.

In 2017, Coyne noticed a female duck and her ducklings in the University of Chicago's Botany Pond; he named the mother Honey, and fed them until they migrated. Honey has returned each year since, and Coyne has continued to take an interest in the ducks breeding in the University of Chicago's Botany Pond and has fed them and their offspring.

Publications

Noteworthy scientific papers

Coyne's peer-reviewed scientific publications include numerous papers in Nature, Science and other journals. He is a prolific author and commentator, with many hundreds of technical presentations, invited commentaries, and miscellaneous publications. Of particular focus are publications related to evolution, the origin of species, evolutionary genetics, and associated theories.

Books

  • Coyne, Jerry A.; H. Allen Orr (2004-06-30). Speciation. Sinauer Associates Inc., Sunderland, Mass. ISBN 978-0-87893-089-0.
  • Coyne, Jerry A. (2009-01-22). Why Evolution is True. Viking, New York (USA); Oxford University Press, Oxford (UK). ISBN 978-0-19-923084-6. OCLC 233549529.
  • Coyne, Jerry A. (2015-05-19). Faith vs. Fact: Why Science and Religion are Incompatible. Viking (USA); Penguin (UK). ISBN 978-0670026531.
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