The very fine essayist Eula Biss — who, being sane, did vaccinate her son — has a new book out about the cultural ambivalence about vaccination. Dwight Garner reviewed it in today’s Times, and I had my say in The New Republic. I write, “Vaccinating children should not be up for debate, so to read an elegant, incisive book that takes the debate seriously is bound to be an ambivalent experience. This is a book fair to both sides of a debate that, among people who know the evidence, does not exist. That there’s a market for it makes it a curiosity, a time-capsuled bit of evidence for a hysterical fad that surely must pass.”
At long last, my reporting on misogyny in the atheist/freethought world has been published by Buzzfeed. Next week I will be on the Center for Inquiry’s podcast talking about the article, and tomorrow evening I will be on John Batchelor’s radio show. It’s a long (if worthwhile!) read, but it can be summed up here:
The reality of sexism in freethought is not limited to a few famous leaders; it has implications throughout the small but quickly growing movement. Thanks to the internet, and to popular authors like Dawkins, Hitchens, and Sam Harris, atheism has greater visibility than at any time since the 18th-century Enlightenment. Yet it is now cannibalizing itself. For the past several years, Twitter, Facebook, Reddit, and online forums have become hostile places for women who identify as feminists or express concern about widely circulated tales of sexism in the movement. Some women say they are now harassed or mocked at conventions, and the online attacks — which include Jew-baiting, threats of anal rape, and other pleasantries — are so vicious that two activists I spoke with have been diagnosed with post-traumatic stress disorder. One of these women has been bedridden for two years.
To those outside the community, freethought would seem an unlikely candidate for this sort of internal strife. Aren’t atheists and agnostics supposed to be liberal, forward-thinking types? But from the beginning, there has been a division in freethought between the humanists, who see atheism as one part of a larger progressive vision for society, and the libertarians, for whom the banishment of God sits comfortably with capitalism, gun rights, and free-speech absolutism. One group sees men like Michael Shermer as freethought’s big problem, while the other sees defending them as crucial to freethought’s mission.