Known as the `four horsemen' of New Atheism, these four big thinkers of the twenty-first century met only once. Their electrifying examination of ideas on this remarkable occasion was intense and wide-ranging. Everything that was said as they agreed and disagreed with one another, interrogated ideas and exchanged insights - about religion and atheism, science and sense - speaks with urgency to our present age.

Questions they asked of each other included:

• Is it ever possible to win a war of ideas?
• Is spirituality the preserve of the religious?
• Are there any truths you would rather not know?
• Would you want to see the end of faith?

The dialogue was recorded, and is now transcribed and presented here with new introductions from the surviving three horsemen. With a sparkling introduction from Stephen Fry, it makes essential reading for all their admirers and for anyone interested in exploring the tensions between faith and reason.

Examining the birth and development of early modern atheism from Spinoza's Tractatus theologico-politicus (1670) to d'Holbach's Systeme de la nature (1770), this study considers Spinoza, Hobbes, Cudworth, Bayle, Meslier, Boulainviller, Du Marsais, Freret, Toland, Collins, Hume, Diderot, Voltaire, and d'Holbach and positions them in a general interpretive scheme, based on the idea that early modern atheism is itself an unwanted fruit of early modern metaphysics and theology. Breaking with a long-standing tradition, Descartes claimed that it was possible to have a "clear and distinct" idea of God, indeed that the idea of God was the "clearest and most distinct" of all ideas accessible to the human mind. Humans could thus obtain a scientific knowledge of God's nature and attributes. But as soon as God became an object of science, He also became the object of a thoroughgoing scientific analysis and criticism. The effortlessness with which early modern atheists managed to turn round their adversaries' arguments to their own favour is a sign that the new doctrines of God which emerged in the seventeenth-century, each based in its own way on principles and dogmas related to the new science of nature, were plunging headfirst towards the precipice under their own steam.

The Great Protector of Wits provides a new assessment of baron d'Holbach (1723-1789) and his circle. A challenging figure of the European Enlightenment, Paul-Henri Thiry d'Holbach was not only a radically materialistic philosopher, a champion of anticlericalism, the author of the Systeme de la nature - known as 'the Bible of atheists' -, an ideologue, a popularizer of the natural sciences and a prolific contributor to the Encyclopedie, but he also played a crucial role as an organizer of intellectual networks and was a master of disseminating clandestine literature and a consummate strategist in authorial fictions. In this collective volume, for the first time, all these different threads of d'Holbach's 'philosophy in action' are considered and analyzed in their interconnection. Contributors to this volume: Jacopo Agnesina, Nicholas Cronk, Melanie Ephreme, Enrico Galvagni, Jonathan Israel, Alan Charles Kors, Mladen Kozul, Brunello Lotti, Emilio Mazza, Gianluca Mori, Iryna Mykhailova, Gianni Paganini, Paolo Quintili, Alain Sandrier, Ruggero Sciuto, Maria Susana Seguin, and Gerhardt Stenger.

This book was first published in fourteen years ago, but its

content is timeless. It is John Blanchard's major work, and was

voted 'Best Christian Book' in the 2001 UK Christian Book

Awards, and immediately became a best-seller, described as 'a

brilliant defense of belief in God'.

What do people believe about death and the afterlife? How do they negotiate the relationship between science and religion? How do they understand apparently paranormal events? What do they make of sensations of awe, wonder or exceptional moments of sudden enlightenment? The volunteer mass observers responded to such questions with a freshness, openness and honesty which compels attention. Using this rich material, Mass Observers Making Meaning captures the extraordinarily diverse landscape of belief and disbelief to be found in Britain in the late 20th-century, at a time when Christianity was in steep decline, alternative spiritualities were flourishing and atheism was growing. Divided as they were about the ultimate nature of reality, the mass observers were united in their readiness to puzzle about life’s larger questions. Listening empathetically to their accounts, James Hinton – himself a convinced atheist – seeks to bring divergent ways of finding meaning in human life into dialogue with one another, and argues that we can move beyond the cacophony of conflicting beliefs to an understanding of our common need and ability to seek meaning in our lives.

This volume presents results from new and ongoing research efforts into the role of nonreligion in education, politics, law and society from a variety of different countries. Featuring data from a wide range of quantitative and qualitative studies, the book exposes the relational dynamics of religion and nonreligion. Firstly, it highlights the extent to which nonreligion is defined and understood by legal and institutional actors on the basis of religions, and often replicates the organisation of society and majority religions. At the same time, it displays how essential it is to approach nonreligion on its own, by freeing oneself from the frameworks from which religion is thought. The book addresses pressing questions such as: How can nonreligion be defined, and how can the "nones" be grasped and taken into account in studies on religion? How does the sociocultural and religious backdrop of different countries affect the regulation and representation of nonreligion in law and policymaking? Where and how do nonreligious individuals and collectives fit into institutions in contemporary societies? How does nonreligion affect notions of citizenship and national belonging? Despite growing scholarly interest in the increasing number of people without religion, the role of nonreligion in legal and institutional settings is still largely unexplored. This volume helps fill the gap, and will be of interest to students, researchers, policymakers and others seeking deeper understanding of the changing role of nonreligion in modern societies.

Spectres of False Divinity presents a historical and critical interpretation of Hume's rejection of the existence of a deity with moral attributes. In Hume's view, no first cause or designer responsible for the ordered universe could possibly have moral attributes; nor could the existence (or non-existence) of such a being have any real implications for human practice or conduct. Hume's case for this 'moral atheism' is a central plank of both his naturalistic agenda in metaphysics and his secularizing program in moral theory. It complements his wider critique of traditional theism, and threatens to rule out any religion that would make claims on moral practice.
Thomas Holden situates Hume's commitment to moral atheism in its historical and philosophical context, offers a systematic interpretation of his case for divine amorality, and shows how Hume can endorse moral atheism while maintaining his skeptical attitude toward traditional forms of cosmological and theological speculation.

The international "Atheist Bus Campaign" generated news coverage and controversy, and this volume is the first to systematically and thoroughly explore and analyze each manifestation of that campaign. It includes a chapter for each of the countries which enacted - or attempted to enact - localized versions of the original United Kingdom campaign which ran the slogan, "There's Probably No God. Now Stop Worrying and Enjoy Your Life," prominently on public buses. Its novel focus, using a singular micro-level event as a prism for analysis, allows for cross-country comparison of legal and social reactions to each campaign, as well as an understanding of issues pertaining to the historical and contemporary status of religion and the regulation of nonreligion in various national settings.

Atheism is increasing, but as a phenomenon continues to be at the fringe of current research. Atheist groups and ideologies represent a wide range of attitudes, behaviour and ways of acting towards religion. The lack of a clear definition of what being atheist (or an unbeliever) means today invites us to study the issue in greater depth. This volume represents a first attempt at understanding and scrutinizing atheism, offering both a global perspective as well as specific case studies.

A unique take on death and bereavement without a belief in God or an afterlife   Accepting death is never easy, but we don’t need religion to find peace, comfort, and solace in the face of death. In this inspiring and life-affirming collection of short essays, prominent atheist author Greta Christina offers secular ways to handle your own mortality and the death of those you love.

Since the Second Vatican Council (1962-5), the Catholic Church has formally declared the possibility of salvation for atheists: 'those who, without fault, have not yet arrived at an express recognition of God' (Lumen Gentium 16). However, in the very same document, the Council also reiterates the traditional doctrine of the necessity of faith, baptism, and the mediation of Church in order for someone to be saved (Lumen Gentium 14). This monograph explores how these two seemingly contradictory claims may satisfactorily be reconciled. Specifically, it asks - and ultimately answers - the question: How, within the parameters of Catholic dogmatic theology, is it possible for an atheist to be saved? As the first full-length study of this topic since Vatican II, the book discusses crucial foundational issues - the understanding of 'atheist' in Catholic theology; the developing views on both unbelief, and the salvation of non-Christians, in the decades preceding the Council - before tackling the conciliar teaching itself. Considerable attention is then given to the classic solution of imputing an 'implicit' faith to righteous atheists, best known from Karl Rahner's theory of 'anonymous Christians' (though the basic idea was advocated by many other major figures, including Ratzinger, Schillebeeckx, de Lubac, Balthasar, and Kung). After discussing Rahner's specific proposals in detail, this kind of approach is however shown to be untenable. In its place, a new way of understanding Vatican II's optimism for atheists is developed in detail, in light of scripture, tradition, and magisterium. This draws principally on Christ's descent into Hell, a renewed understanding of invincible ignorance, and a literal interpretation of Matthew 25.

View the Table of Contents. Read the Introduction.

"Clear-eyed and judicious." --"The Women's Review of Books"

""The Atheist" belongs on the short shelf of books on American atheism, church-state relations, and school prayer."--"The Journal of American History"

""The Atheist" is especially instructive today as issues of the separation of chruch and state continue to reverberate throughout our culture...well documented."--"BOOK LOOK"

"Le Beau offers an informative and melancholy portrait of self-promotion and folly."--"American Historical Review"

"Le Beau's biography is the longer and better researched of two recently published lives of Murray."
--"The New Republic"

"O'Hair's story is especially instructive today as issues of the separation of chruch and state continue to reverberate throughout our culture."
--"Crosswinds Weekly"

"Le Beau presents a well-rounded and thoughtful treatment of O'Hair's life and times, and his knowledge and research are evident throughout."
-- "Library Journal"

"Yet The Atheist is a rewarding book, for the sight of Le Beau, a Missourian and a thoroughly professional historian, at work. He assembles and evaluates sweeping detail, narrates lucidly, leaving you to choose your side."
--"The Baltimore Sun"

.,."thoughtful and vigorous portrait drawn of an extraordinary women."
--"Journal of American Studies"

"Assessing O'Hair's legacy, Le Beau is skeptical, ungenerous and...mostly correct."
--"Reason"

"Le Beau's skillful treatment of the issues of personality, public perception, and constitutional principle makes this books, if not required, then at least strongly recommended reading for all who are interestedin issues of constitutional development."
--"Journal of Church and State"

In 1964, "Life" magazine called Madalyn Murray O'Hair "the most hated woman in America." Another critic described her as "rude, impertinent, blasphemous, a destroyer not only of beliefs but of esteemed values."

In this first full-length biography, Bryan F. Le Beau offers a penetrating assessment of O'Hair's beliefs and actions and a probing discussion of how she came to represent both what Americans hated in their enemies and feared in themselves. Born in 1919, O'Hair was a divorced mother of two children born out of wedlock. She launched a crusade against God, often using foul language as she became adept at shocking people and making effective use of the media in delivering her message. She first gained notoriety as one of the primary litigants in the 1963 case "Murray v. Curlett" which led the Supreme Court to ban school prayer. The decision stunned a nation engaged in fighting "godless Communism" and made O'Hair America's most famous--and most despised--atheist.

O'Hair led a colorful life, facing assault charges and extradition from Mexico, as well as the defection of her son William, who as an adult denounced her. She later served as "Hustler" publisher Larry Flynt's chief speech writer in his bid for President of the United States.

Drawing on original research, O'Hair's diaries, and interviews, Le Beau traces her development from a child of the Depression to the dictatorial, abrasive woman who founded the American Atheists, wrote books denouncing religion, and challenged the words "Under God" in the Pledge of Allegiance, "In God We Trust" on American currency, the tax exempt status ofreligious organizations, and other activities she saw as violating the separation of church and state.

O'Hair remained a spokesperson for atheism until 1995, when she and her son and granddaughter vanished. It was later discovered that they were murdered by O'Hair's former office manager and an accomplice.

Fast-paced, engagingly written, and sharply relevant to ongoing debates about school prayer and other religious issues, The Atheist tells the colorful life-story of a woman who challenged America's most deeply held beliefs.

Atheists generated widespread anxieties between the Reformation and the Enlightenment. In response to such anxieties a distinct genre of religious apologetics emerged in England between 1580 and 1720. By examining the form and the content of the confutation of atheism, Anti-Atheism in Early Modern England demonstrates the prevalence of patterned assumptions and arguments about who an atheist was and what an atheist was supposed to believe, outlines and analyzes the major arguments against atheists, and traces the important changes and challenges to this apologetic discourse in the early Enlightenment.

Surveys over the last twenty years have seen an ever-growing number of Americans disclaim religious affiliations and instead check the "none" box. In the first sociological exploration of organized secularism in America, Richard Cimino and Christopher Smith show how one segment of these "nones" have created a new, cohesive atheist identity through activism and the creation of communities.
According to Cimino and Smith, the new upsurge of atheists is a reaction to the revival of religious fervor in American politics since 1980. Feeling overlooked and underrepresented in the public sphere, atheists have employed a wide variety of strategies-some evangelical, some based on identity politics-to defend and assert themselves against their ideological opponents. These strategies include building and maintaining communities, despite the absence of the kinds of shared rituals, texts, and laws that help to sustain organized religions.
Drawing on in-depth interviews with self-identified atheist, secularist, and humanist leaders and activists, as well as extensive observations and analysis of secular gatherings and media, Cimino and Smith illustrate how atheists organize and align themselves toward common goals, and how media-particularly web-based media-have proven invaluable in connecting atheists to one another and in creating a powerful virtual community. Cimino and Smith suggest that secularists rely not only on the Internet for community-building, but on their own new forms of ritual.
This groundbreaking study will be essential reading for anyone seeking to understand the growing atheist movement in America.

Why did Life Magazine dub her "the most hated woman in America"? Did she unravel the moral fiber of America or defend the Constitution? They found her heaped in a shallow grave, sawed up, and burned. Thus ended Madalyn Murray O'Hair, the articulate "atheist bitch" whose 1963 U.S. Supreme Court case ended school prayer. Her Christian-baiting lawsuits spanned three more decades; she was on TV all over the country, foul-mouthed, witty, and passionate, launching today's culture wars over same-sex marriage and faith-based initiatives. She was a man-hater who loved sex, a bully whose heart broke for the downtrodden. She was accused of schizophrenia, alcoholism, and embezzlement, but never cowardice or sloth. She was an ideologue who spewed toxic rage even at the followers who made her a millionaire. She was a doting mother who accosted people to ask them to be sexual partners for her lonely children, and whose cannibalistic love led her children to their grave. She thrived on her fame, but just as the curtain of obscurity began to lower, the family vanished in one of the strangest of America's true crimes. This is the real story of "the most hated woman in America," by the only author to interview the killer and those close to him and to witness the family's secret burial in Austin, Texas. From the First Chapter The sky was gray and drizzling, but it had stopped at the funeral home by quarter to nine. Billy Murray hadn't spoken to his three family members for more than twenty years, but he wanted to give them a decent burial. Bill was an ordained minister, but he didn't pray over the charred, sawed-up remains. "Baptists don't pray for the dead," he said. "They either accept Christ before they died or they didn't." He had his mother cremated in accordance with her oft-expressed wish. Her urn sat at the head of the burial vault, as was appropriate, for she had ruled the other two with an iron hand. She was Madalyn Murray O'Hair, 76, founder of American Atheists, and the Most Hated Woman in America-a sobriquet she relished. The other two were his half-brother, Jon Garth Murray, 40, and his daughter, Robin Murray-O'Hair, 30. It had taken five years to find them and bring them to the cemetery for the service, which was kept secret from the public. It was their second burial. Jerry Carruth, the prosecutor who had searched for the family for nearly four years, had watched them being excavated from their shallow mass grave on a South Texas ranch some months before. He was watching the shoveling, looking for the hip replacement joint Madalyn had gotten in 1988. When they found that, he'd know he'd found Madalyn. "There it was," he said, "shining in the sun like a trailer hitch."

The New Atheists' claim that religion always leads to fanaticism is baseless. State-backed religion results in tyranny. Sacred humanists work to implement their highest values that will improve this world; separation of church and state, eliminating denigration of nonbelievers, assuring just governance, and preventing human trafficking.