I can’t find my copy of The God Delusion. It wandered off to join the fairies in the Boston Public Garden, or something. This is only a problem when I’d like to look something up in it, to point to a passage and say, “Ah! If we’d read more carefully, we could have guessed that Dawkins was that terrible all along. It should have been obvious, even before he discovered Twitter!”
I could say more on this, and perhaps if the book turns up, and I have important work to procrastinate on but no Columbo episodes to watch, I might write at greater length. For now, I’ll just comment on a little thing which I don’t recall anyone pointing out before. The epigraph of the book is the Douglas Adams quotation to which I alluded, the one to the effect that the beauty of a garden should be satisfaction enough, without having to imagine “fairies at the bottom of it” in addition. This quotation comes from The Hitchhiker’s Guide to the Galaxy, where it is part of Ford Prefect’s inner monologue. Ford is rejecting Zaphod Beeblebrox’s claim that their stolen spaceship is currently orbiting the lost planet of Magrathea. To Ford, Magrathea is “a myth, a fairy story, it’s what parents tell their kids about at night if they want them to grow up to become economists”.
As Ford gazed at the spectacle of light before them excitement burned inside him, but only the excitement of seeing a strange new planet; it was enough for him to see it as it was. It faintly irritated him that Zaphod had to impose some ludicrous fantasy onto the scene to make it work for him. All this Magrathea nonsense seemed juvenile. Isn’t it enough to see that a garden is beautiful without having to believe that there are fairies at the bottom of it too?
But, of course, the planet is Magrathea, the legendary, but not wholly mythical, home of custom planet-builders.
And that’s the epigraph to the book, mind you.
Meanwhile, down by the foxgloves, a pair of iridescent wings catches the morning sun.
Is that not just perfect? Could we have asked for a better encapsulation of that Dawkinsian self-absorption, that imperious satisfaction, that willingness to stop with the most superficial notion and consider it in isolation—that indifference not just to quidquams and filioques and theological arcana, but to deeply consequential matters of lived human experience?