Many left/liberals exhibit a gigantic hostility/intolerance of relgious folks. They should read this FANTASTIC article:
Here I want to discuss one particular view of religion, popular among skeptics, that I call the “sleep of reason” interpretation. According to this view, people have religious beliefs because they fail to reason properly. If only they grounded their reasoning in sound logic or rational order, they would not have supernatural beliefs, including superstitions and religion. I think this view is misguided, for several reasons; because it assumes a dramatic difference between religious and commonsense ordinary thinking, where there isn’t one; because it suggests that belief is a matter of deliberate weighing of evidence, which is generally not the case; because it implies that religious concepts could be eliminated by mere argument, which is implausible; and most importantly because it obscures the real reasons why religion is so extraordinarily widespread in human cultures.
I tend to think that liberals beliefs function more like religion rather than like policy of science.
Read this next bit and think about left/liberal explanations/justifications for terrorism/anti-semitism/anti-americanism:
For these occurrences that largely escape control, people focus on the supernatural agents’ feelings and intentions. The ancestors were angry, the gods demanded a sacrifice, or the god is just cruel and playful. But there is more to that. The way these reasons are expressed is, in a great majority of cases, supported by our social exchange intuitions. People focus on an agent’s reasons for causing them harm, but note that these “reasons” always have to do with people’s interaction with the agents in question. People refused to follow God’s orders; they polluted a house against the ancestors’ prescriptions; they had more wealth or good fortune than their God-decreed fate allocated them; and so on. All this supports what anthropologists have been saying for a long time on the basis of evidence gathered in the most various cultural environments: Misfortune is generally interpreted in social terms. But this familiar conclusion implies that the evolved cognitive resources people bring to the understanding of interaction should be crucial to their construal of misfortune.
To be exhaustive, one should also mention the close association between ritual participation and group affiliation, the role of our coalitional thinking in creating religious identity, the specific role of death and dead bodies in religious thinking, and many other aspects of religion. Psychological investigation into these domains reveals the same organization described above. A variety of mental systems, functionally specialized for the treatment of particular (non-religious) domains of information, are activated by religious notions and norms, in such a way that these notions and norms become highly salient, easy to acquire, easy to remember and communicate, as well as intuitively plausible.
The lesson of the cognitive study of religion is that religion is rather “natural” in the sense that it consists of by-products of normal mental functioning.
Taking all this into account, it would seem that the “sleep of reason” interpretation of religion is less than compelling. It is quite clear that explicit religious belief requires a suspension of the sound rules according to which most scientists evaluate evidence. But so does most ordinary thinking, of the kind that sustains our commonsense intuitions about the surrounding environment.
People do not adhere to concepts of invisible ghosts or ancestors or spirits because they suspend ordinary cognitive resources, but rather because they use these cognitive resources in a context for which they were not designed in the first place. However, the “tweaking” of ordinary cognition that is required to sustain religious thought is so small that one should not be surprised if religious concepts are so widespread and so resistant to argument.
In a sense, the cognitive study of religion ends up justifying a common intuition, best expressed by Jonathan Swift’s dictum that “you do not reason a man out of something he was not reasoned into.” The point of studying this scientifically is to show to what extent we can expect religious notions to be stable and salient in human cultures, not just now but for a long time to come.