George Scialabba isn't convinced by John Gray's attack on The Enlightenment, but still finds his new book worthwhile

The true believer dies hard.

From Scialabba's review in The New Republic here:

As Carl Becker argued 85 years ago in The Heavenly City of the Eighteenth-Century Philosophers (still “the best book on the Enlightenment,” in Gray’s opinion), the philosophes “demolished the Heavenly City of St. Augustine only to rebuild it with more up-to-date materials.” Gray’s verdict is even harsher: “Racism and anti-Semitism are not incidental defects in Enlightenment thinking. They flow from some of the Enlightenment’s central beliefs.” ... [A]gain and again, Gray finds, ... a mode of thought overthrows religion, only to imitate some of its characteristic intellectual moves. ... In fact, some of the resemblances Gray claims to see between Christianity and various types of atheism are less than compelling. In a devastating critique of Becker’s Heavenly City, Peter Gay coined the phrase “the fallacy of spurious persistence” to name a tendency to claim false or exaggerated continuities. ... Of course we should keep Gray’s cautions well in mind. The catastrophic revolutionary ideologies of the past were ersatz religions. Scientific utopias and promises to transform the human condition deserve the deepest suspicion. Moral and political progress are always subject to reversal. Humans are animals; human nature is riven with conflicts; reason is a frail reed. 

Atheist John Gray notices that secularism presupposes the sacred, and ends up affirming an atheist form of original sin

Here:

The trouble is that it’s hard to make any sense of the idea of a universal morality without invoking an understanding of what it is to be human that has been borrowed from theism. The belief that the human species is a moral agent struggling to realise its inherent possibilities – the narrative of redemption that sustains secular humanists everywhere – is a hollowed-out version of a theistic myth.  ...

If you set aside any view of humankind that is borrowed from monotheism, you have to deal with human beings as you find them, with their perpetually warring values. ...

[R]eligions have their own distinctive flaws. But the fault is not with religion, any more than science is to blame for the proliferation of weapons of mass destruction or medicine and psychology for the refinement of techniques of torture. The fault is in the intractable human animal.

John Gray strikes a blow for human evil, which never goes away

Here:

[T]hose who govern us at the present time reject a central insight of Western religion, which is found also in Greek tragic drama and the work of the Roman historians: destructive human conflict is rooted in flaws within human beings themselves. In this old-fashioned understanding, evil is a propensity to destructive and self-destructive behaviour that is humanly universal. The restraints of morality exist to curb this innate human frailty; but morality is a fragile artifice that regularly breaks down. Dealing with evil requires an acceptance that it never goes away.

How the followers of Mao and the followers of Jesus are similar

John Gray reviewing some academics' essays about Mao's Little Red Book, here:

For Wang, the book “represented a scriptural authority and emanated a sacred aura”. During the Cultural Revolution study sessions were an unavoidable part of everyday life for people in China. Involving “ritualistic confessions of one’s errant thoughts and nightly diary-writing aimed at self-criticism”, these sessions, he writes, “may be seen as a form of text-based indoctrination that resembles religious hermeneutics and catechism” – a “quasi-religious practice of canonical texts”.

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The instinct to take a text as authoritative and sacred, put it at the center of living, and then to study it, confess one's falling short of it, and even journaling about it, a popular evangelical habit in America by the way, all of it in a decidedly secular, atheistic, and political historical context evinces something telling about human nature, not about the divine. Human beings have a proclivity for ideology and fanaticism which can be exploited through the cult of personality. You may think Maoism is over in comparison to Christianity, but Gray recognizes that it has a Nachleben, and it is no coincidence that that afterlife is mostly in the West.