Escaping Earth: Human Spaceflight as Religion

What if we viewed the history of human spaceflight somewhat less through the lens of Cold War politics, which admittedly was central to the race to the Moon, but more as an expression of what might be called a religion of spaceflight? There seems to be a deeply religious quality to advocacy for the investment in and support for human space exploration, lending to the endeavor of a “higher purpose” that helps to explain both the generous nature of the actual investment and the ultimate unwillingness of Americans to eviscerate space budgets despite less than full support for space exploration. This article examines religious conceptions as a means of analyzing what might be termed a “space gospel.” I lay out here the proposition that human spaceflight may be viewed as a religion with similar attributes to those present in mainstream religious denominations. This approach to exploring the history of human spaceflight offers a different and useful frame of understanding that broadens basic conceptions about this aspect of the human past.     

Russian and American Cosmism: Religion,National Psyche,and Spaceflight

A product of science, religion, and national culture, cosmism is reflected in academic and popular views about our place in the universe, space exploration, and human destiny. Although linked historically to the Russians, cosmism captures many aspects of American thinking about space. The present comparison shows that prophets, prophecies, striving for perfection, utopian visions, and hopes for salvation are evident in both Russian and American thought, but that there are also differences. Geert Hofstede's cross–cultural research on national values—power distance, individualism, masculinity, and uncertainty avoidance—is useful for understanding Russian–American differences. Russian acceptance of power inequalities, collectivism, concern for group welfare, and aversion to uncertainty lead to constellations of beliefs and emotions about spaceflight that differ from those bred by American egalitarianism, individualism, obsession with personal achievement, and acceptance of uncertainty. Both Russian and American thinking include occult and paranormal phenomena, but Americans have been more reluctant to assimilate such influences within mainstream science. As a concept, American cosmism captures the occasional blurring of the lines between religion and science in discussions of humanity's place in the universe and future in space.     

Spaceflight and the Separation of Church and State

Instances of religious expression by astronauts aboard NASA spacecraft present a unique encounter between American space policy and legal jurisprudence. The agency must adjudicate between its reticence to restrict astronauts' religious action with its responsibility to protect the constitutional separation between church and state. Though NASA won a suit filed by an atheist activist in 1969, it has not always taken proper consideration of the dangers of astronauts' religious expression. As it seeks a sustained human presence in outer space, NASA should form a policy regarding its responsibility to provide religious accommodation for current and future astronauts.     

Creating a Sustainable Manned Orbital Spaceflight Industry

Since the launch of the Sputnik satellite and the start of the modern space age, nations have sought to capitalize on the scientific, political, and economic returns that stem from that frontier. In the United States, national policy guides the development of the space industry as an economic force and is itself guided by recommendations from periodic committees and other bodies. Although these policies have produced clear scientific and political rewards, the economic results are more mixed. In particular, manned orbital spaceflight has long struggled with issues of sustainability. This article uses a macroeconomic approach to identify the subtle but critical differences between manned orbital spaceflight and the rest of the space industry that increase the cost structure of the industry and work against its sustainability. In recognizing these differences, the authors propose a fundamental shift toward the industry model applied to manned orbital spaceflight that incorporates a federal capability addressing on-orbit emergencies. Not only can this capability reduce the difficulties that these differences create, but it fulfills a natural partnering role between government and private industry that is presently missing.     

Neo-Darwinism and Religion

In recent decades, the humanities have been in thrall to postmodern skepticism, whereas Darwinism, brimming with confidence in the genuine progress they have made in the sciences of biology and psychology, have set their sights on rescuing the humanities from the ravages of postmodernism. In their attempt to formulate a biological theory of religion, the neo-Darwinists (Richard Dawkins and Daniel Dennett, among others) have moved beyond their area of competence, revealing themselves to be inverted fundamentalists. Ignorant of the long and rich history of religious thought, they commit an ideology, rather than a science.

Moderate Secularism, Religion as Identity and Respect for Religion

Political secularism takes many forms but a fundamental distinction is between radical and moderate kinds. The latter is a genuine secularism and not just a failure to take secularism to its logical conclusion. The failure to appreciate this obscures the secularism that exists in western Europe. Namely, an accommodation of organised religion which sees it as a potential public good or national resource (not just a private benefit), which the state can in some circumstances assist to realise—even through an 'established' church. I adumbrate five types of reasons the state might be interested in religion: truth, danger, utility, identity and respect. The challenge facing such secularism today is whether it can be pluralised or multiculturalised, in particular whether it can accommodate Muslims. A ground for optimism is the respect that some people, especially some Muslims, have for religions other than their own.     

Religion After Atheism

The recent history of Russia and China show that eradicating religion from the face of the earth is no easy task. In both cases the regimes were effective only as long as they carried out repressive measures, and this success was limited to public displays of religion, not private belief. As soon as forced secularization ceased, desecularization began almost immediately. Religious belief did not simply return previous levels, but rather has in some cases, most notably China, begun to spread like never before. These facts should force us to reconsider the mechanisms of secularization and whether or not a secular world is not just likely, but even possible.     

Religion and the Scottish Independence Referendum

The Scottish independence referendum debate, like the Act of Union of 1707, has significant religious dimensions. The Act gave special recognition through the monarch to the Presbyterian Church of Scotland. The Church, a national church, has not yet declared a position on independence, but is seeking to protect its existing privileges whatever the result. The Roman Catholic Church, recognised by the Scottish Parliament, unlike its formal rejection by the UK Parliament and monarchy, symbolically associates itself with the case for independence. Paradoxically, Catholics supporting independence subject themselves, in their religious lives, to an authoritarian foreign power. The SNP Scottish Government attempts to draw Roman Catholic support for independence from its traditional support base in the Labour Party by cultivating a sense of religious grievance that is not justified by the evidence. Old religious divisions are still relevant but non‐religion is growing fast and resulting in new perspectives on the independence debate.     

Imprisoned in a Tesseract: NASA's Human Spaceflight Effort and the Prestige Trap

This essay focuses on the decision by senior National Aeronautics and Space Administration (NASA) officials at the creation of the agency to focus its efforts on human spaceflight, Moon and Mars missions, and human settlement of the solar system. Its leaders made a conscious decision to downplay space applications projects, exclusive of technological research and development, and eschew operational activities. They did so in favor of concentrating on the human exploration and development of space. In so doing, NASA fell into the prestige trap that dominated this mission in the 1950s and early 1960s. At sum it was a tesseract, a four-dimensional object, which locked NASA into a quest for ever greater space spectaculars featuring human involvement. Power and prestige, therefore, has cast a long shadow on the space agency, forcing it into a series of programs that have been oversold and undervalued.     

Religion and the Extension of Trust

Political Behavior - The ability to cooperate with others, both individuals and institutions, is an essential social function built on trust. We explore the competing religious logics that shape...     

Religion and Party Choice in Europe

This paper investigates religiosity in relation to party choice in European Parliament elections. Conventional wisdom tells us that as Europe has secularised, the effect of religion on party choice should also have diminished. Yet, this cross-national and cross-temporal study of religious voting in European elections from 1989 to 2004 paints a more nuanced picture. It shows that a) the effect of religion has been declining, but has increased in recent years, b) religion matters in particular for voting for Christian Democratic parties and Conservative parties, c) while generational replacement reduces the overall effect of religion on electoral decisions, the effect of religion has recently increased within each generation, and d) the impact of religion depends on the religious context in which citizens live so that religion plays a bigger role in fractionalised societies. These findings are discussed in the light of a revived importance of religion for European politics.