During his time in Sweden and Denmark, Zuckerman spent nearly a year and two months interviewing 149 people on religion as well as secular ideas. Secularism is virtually perceptible in modern society as a collective experience as a culture among the citizens of the two countries, Sweden and Denmark. Yet, Zuckerman's research lays the groundwork for a new understanding of the contentious religious problems (Zuckerman 17). Whether the two countries believe in any deity or not, Zukerman's evidence-based conclusions show that belief in God is small, minor, and muted at best. On the other hand, the excerpts the author presents about the interviews he carries out on his subjects give a revelation of how non-atheists feel and experience the social life in a word least sensitive to matter religion (Pagis 265). Phil Zuckerman`s Society without God does not only serve as an eye opener to the world that religion is not the only gateway to happiness and fulfillment in life, but that irreligion and religionist are both evolving, diverse, overlapping and self-proficient in a complex and phenomenal unfolding, notwithstanding the opinions of the author that attract controversial reactions that fall proponent to and others opposed to Zuckerman`s arguments.
Some of the arguments in the book are agreeable because of the scholarly tone the author engages, however, other opinions are disagreeable considering the diversity of the human culture across the planet, hence the lack of express uniformity in behavior and character when it comes to religion and irreligion, a factor to some degree Zuckerman seems to assume. The question of lack of religionist in Denmark sparks a lot of differences compared to the US society, where religion is perverse, hence giving a focused notion of the absence of Godliness and virtuous practices in the public, across all domains like schools, political platforms and the media (Zuckerman 54). Nevertheless, in Denmark, the absence of religionist does not conform as true the assumption of religious societies that the lack of Godliness among people is expressly the manifestation of evil and immoral life. A good example Zuckerman offers is that the irreligious society he interviewed has good healthcare systems, deep awareness to security, well defined gross domestic product, life expectancy, gender equality, well-functioning and equipped public facilities, cleanliness, and organization of public amenities, as well as the absence of criminal offenses. Therefore, contrary to the American perception, especially among the fundamentalists, the lack of religion in Denmark has not ceased to make the country a society of “gentle, calm, and inspiring people” (Pagis 264).
The one good thing the book is likable on the go is that Zuckerman chooses to present and evidence-based engagement with the reader. He expressly presents the interviews he carried out in Denmark and makes an authentic, realistic, and reliable outline about the true stance and position of the Danes on religion. The interventions and confessions made by the interviewees are indeed, shocking, especially when weighted against the American society, for instance, the case of Christian, a resident, and prosecutor in Denmark, the city of Aarhus. Cristian says he is not a believer in God and comments, “I hope you don’t feel I’m a bad person.” (Zuckerman 91). Indeed, Zuckerman reveals that the absence of religion in Denmark does not mean the presence of a robust and extreme secular society, but the opposite. On the other hand, Mette, the day care educator at the age of 24 years says, “Religion or God simply weren’t discussed by my childhood friends or parents, not even when my grandmother died” (Pagis 265). When asked about why Danes are not interested in religion, Mette responds, “I don’t know, because…we just don’t care” (Zuckerman 151). Therefore, religion and religionist in Denmark are not at the core of the society, yet morality and virtuous livelihood are primary.
The argument that religion is not mandatory, not biological, instinct, nor hard wired for humanity is not well augured by Zuckerman. Considering the millions of people who believe in religionist in the contemporary societies and hence it remains to be an indispensable phenomenon. Nevertheless, it appears real when the author says, “it is hard to conceptualize religion as something intrinsically, naturally human.” Nevertheless, it is perhaps more contradicting than intriguing when Zuckerman says that all humanity is inseparably bound to religion because of “cultural, social, political, psychological, emotional, economic, or philosophical reasons” (Zuckerman 53). Indeed, Zuckerman argues for the most part that elements of social equality, lack interests by the significant number of women to embrace religion, the stable democracies are reasons why religion is not core in this society.
It is interesting how Zuckerman gives various meanings of being secular in the society of Scandinavia, including; “utter obliviousness,” “benign indifference,” and, “reluctance/reticence” (Zuckerman 98). It seems religion is not perceived as essential to life in Denmark and Sweden, as opposed considering the comments of Zuckerman, “ People were often disinclined or hesitant to talk with me about religion, and even once they agreed to do so, they usually had very little to say on the matter” (Pagis, 265). On the contrary, some Americans who are secular have a place for religion in their minds, as when asked they replied, “Well, it is full of nice stories and good morals, isn’t it?” as opposed to staunch secularists who replied, “We never talk about it” (Zuckerman 97). It is interesting about how Zuckerman explores the paradox of a religious Denmark and Sweden society without God. This is because the citizens of these countries have churches which are sponsored directly by the government, and they pay tax for the same. Marriages and weddings, commissioning of children, and funeral ceremonies are held in theses churches. However, people simply do not talk about God. People have a reach history that reflects on religion, a profound society that has experience of good livelihood, and fulfilling lifestyles. This is a total irony to the American society, where those who are not religious are totally against and opposed in social aspects with the ones who embrace religion. Therefore, the book of Zuckerman is absorbing and fulfilling, as it brings on board issues of tolerance, diversity, and globalization, cultural and religious inclination as well as whether religion is relevant for life to be meaningful and fulfilling.
Eventually, Zuckerman comes back to America, very jolted and surprised about the position of America on religion, considering the position of the Scandinavian Society. He brings out the sense of how America has made religion a concept of insecurity and inequality in its community, even after considering that religion is valued in the freedom fighters, immigration, the founding of America as a nation as well as cultural diversity. Therefore, provided “good care in old age, and child care, and free job training, and free education and life are not precarious” life in Denmark and Sweden is normal with or without religion. Morten, a Danes citizen, was interviewed in Denmark by Zuckerman in 2005 and later interrogated in the US in 2007. He says Americans are very religious that he feels “an agnostic, maybe an atheist,” even though he was the most religious in Denmark (Pagis 266). He persists that when he gets back, he will enlighten Danes on the need to take religion seriously, but he fears, “I don’t think they would be afraid—but I think they would say, No, no, we don’t want to be part of that” (Zuckerman 176).I like the work by Zuckerman because he is practical and evidence based in his explanations, however, despite the diversity in religion he explores, he tends to arbitrarily paint a picture that all people should embrace religion regardless of the variations in humanity, a belief which is not practical.
Works Cited
Pagis, M. "Society without God: What the Least Religious Nations Can Tell Us about Contentment. By Phil Zuckerman." Journal of the American Academy of Religion, vol. 79, no. 1, 2010, pp. 264-267.
Zuckerman, Phil. “Society without God: What the Least Religious Nations Can Tell Us about Contentment.” 2010: 1–227. Web.
