ADVANCE PRAISE FOR GODLESS "Valuable in the human story are the reflections of intelligent and ethical people who listen to the voice of reason and who allow it to vanquish bigotry and superstition. This book is a classic example." -CHRISTOPHER HITCHENS author of God is Not Great "The most eloquent witness of internal delusion that I know-a triumphantly smiling refugee from the zany, surreal world of American fundamentalist Protestantism-is Dan Barker." -RICHARD DAWKINS author of The God Delusion "Godless was a revelation to me. I don't think anyone can match the (devastating!) clarity, intensity, and honesty which Dan Barker brings to the journey-faith to reason, childhood to growing up, fantasy to reality, intoxication to sobriety." -OLIVER SACKS authors of Musicophilia In Godless, Barker recounts his journey from evangelical preacher to atheist activist, and along the way explains precisely why it is not only okay to be an atheist, it is something in which to be proud." -MICHAEL SHERMER publisher of Skeptic Magazine "Godless is a fascinating memoir and a handbook for debunking theism. But most of all, it is a moving testimonial to one man's emotional and intellectual rigor in acclaiming critical thinking." -ROBERT SAPOLSKY author of Why Zebras Don't Get Ulcers

'This spirited encouter between a hardheaded atheist and a sophisticated theologian on the nature and existence of God can serve as a model for how to conduct a passionate and intelligent conversation on this most ultimate of issues.'--Rabbi Neil Gillman, Jewish Theological Seminary of America

Based on 10 years of dedicated research, Dangerous Illusions is a battle cry for the human race to throw off religion in favour of logic and reason. In this committed and passionate book, author Vitaly Malkin - a philanthropist, business man and investor - argues for a radical shift in humanity's thinking about religion; that reason and religion cannot co-exist, and that mankind will only be truly happy if we are able to shake off the illusions of religion in order to live a life more rooted in the present. Dangerous Illusions sets out to explore the irrational demands that religion makes of man and asks the reader to question what benefit these acts offer human beings in this life. Malkin scrutinises topics such as suffering and evil, pleasure and asceticism, sex and celibacy, and circumcision and excision, through the lens of the three major world monotheistic religions - Christianity, Islam and Judaism. In doing so, the book fearlessly refutes our most careless beliefs, encouraging us to be more aware of the dangers religions pose to our society and, even to change our intellectual practices altogether.

The Will to Imagine completes J. L. Schellenberg's trilogy in the philosophy of religion, following his acclaimed Prolegomena to a Philosophy of Religion and The Wisdom to Doubt. This book marks a striking reversal in our understanding of the possibility of religious faith. Where other works treat religious skepticism as a dead end, The Will to Imagine argues that skepticism is the only point from which a proper beginning in religious inquiry and in religion itself can be made.

For Schellenberg, our immaturity as a species not only makes justified religious belief impossible but also provides the appropriate context for a type of faith response grounded in imagination rather than belief, directed not to theism but to ultimism, the heart of religion. This new and nonbelieving form of faith, he demonstrates, is quite capable of nourishing an authentic religious life while allowing for inquiry into ways of refining the generic idea that shapes its commitments. A singular feature of Schellenberg's book is his claim, developed in detail, that unsuccessful believers' arguments can successfully be recast as arguments for imaginative faith.

Out of the rational failure of traditional forms of religious belief, The Will to Imagine fashions an unconventional form of religion better fitted, Schellenberg argues, to the human species as it exists today and as we may hope it will evolve."

Until the 19th century, atheism and agnosticism were viewed as bizarre aberrations. But atheism emerged as a viable alternative to other ideologies. How and why it became possible is the subject of this cultural revolution.

Does God really matter for today's Christians? Craig Gay addresses this issue in his The Way of the (Modern) World: Or, Why It's Tempting to Live As If God Doesn't Exist. Gay takes a critical look at the modern world and exposes the foundational worldview of contemporary secular society and the ideas that undergird modern culture. Gay shows how, for Christians, one of the most seductive temptations fostered by these ideas is the temptation toward practical atheism-living as if God does not matter. Practical atheism has become so attractive that even some Christian churches have embraced it. In The Way of the (Modern) World Gay describes in detail the far-reaching consequences of practical atheism and what it will eventually mean for Christians. Yet Gay is not without hope for today's Christians. Arguing for the eviction of certain modern ideas from our churches, he shows that there is a biblically sound way to live in but not of the world.

Some argue that atheism must be false, since without God, no values are possible, and thus "everything is permitted." Walter Sinnott-Armstrong argues that God is not only not essential to morality, but that our moral behavior should be utterly independent of religion. He attacks several core ideas: that atheists are inherently immoral people; that any society will sink into chaos if it is becomes too secular; that without religion, we have no reason to be moral; that absolute moral standards require the existence of God; and that without religion, we simply couldn't know what is wrong and what is right.
Sinnott-Armstrong brings to bear convincing examples and data, as well as a lucid, elegant, and easy to understand writing style. This book should fit well with the debates raging over issues like evolution and intelligent design, atheism, and religion and public life as an example of a pithy, tightly-constructed argument on an issue of great social importance.

"In his call for sincere dialogue with theists, Sinnott-Armstrong provides a welcome relief from the apoplectic excesses of Richard Dawkins and Christopher Hitchens, while also addressing objections to homosexuality and evolution frequently raised by evangelical Christians." --Publishers Weekly
" I]t is accessible and lively, my hope is that it will be widely read, especially by theists."--Peter Lamal, The Humanist
..". the clarity of this text successfully defuses many erroneous claims about religion and morality, both popular and academic; this volume certainly deserves a wide audience in this increasingly secular and skeptical world." -Choice
"Morality Without God? is an engaging, pithy book arguing against the necessity of God and religion for a robust morality. Walter Sinnott-Armstrong has distinguished himself as a leading philosopher in his work on metaethics and moral psychology, as well as books on moral and epistemological skepticism, and in Morality Without God? he commendably succeeds in writing a philosophically respectable introduction to the problems facing religious morality suitable for virtually any audience." --Philosophia Christi

While humanist sensibilities have played a formative role in the advancement of our species, critical attention to humanism as a field of study is a more recent development. As a system of thought that values human needs and experiences over supernatural concerns, humanism has gained greater attention amid the rapidly shifting demographics of religious communities, especially in Europe and North America. This outlook on the world has taken on global dimensions as well, with activists, artists, and thinkers forming a humanistic response not only to traditional religion, but to the pressing social and political issues of the 21st century. With in-depth, scholarly chapters, The Oxford Handbook of Humanism aims to cover the subject by analyzing its history, its philosophical development, its influence on culture, and its engagement with social and political issues. In order to expand the field beyond more Western-focused works, the Handook discusses humanism as a worldwide phenomenon, with regional surveys that explore how the concept has developed in particular contexts. The Handbook also approaches humanism as both an opponent to traditional religion as well as a philosophy that some religions have explicitly adopted. By both synthesizing the field, and discussing how it continues to grow and develop, the Handbook promises to be a landmark volume, relevant to both humanism and the rapidly changing religious landscape.

The number of people claiming no religious affiliation has skyrocketed in recent years, and that growth shows no signs of slowing down. But while the religiously unaffiliated demonstrate a variety of attitudes toward religious belief-including, in many cases, a complete lack of interest-a prominent subset of nonbelievers has claimed the mantle of "atheism." For them, atheism has become a marker of identity and a source of community. However, atheists themselves often disagree about core ideas, values, affinities, and attitudes. Contemporary atheist culture is marked by debates over deconversion, the relationship between science and religion, and the role of authority. What exactly does it mean to be an "atheist" beyond a simple lack of belief in a higher power? Hannah K. Scheidt's Practicing Atheism: Culture, Media, and Ritual in the Contemporary Atheist Network examines the variety of cultural products, both corporate-driven and grassroots, that carry messages about atheism and its relationships to religion. Through primary source materials such as Internet communities, popular television programming, and cultural representations of the movement such as those found in atheist fan art, the book paints a portrait of a culture in unique tension with religion, and provides a unique perspective on whether or not organized atheism constitutes a belief system in itself.

A significant number of Americans view atheists as immoral elitists, aloof and unconcerned with the common good, and they view science and scientists as responsible. Thanks in large part to the prominence and influence of New Atheists such as Richard Dawkins, Sam Harris, Daniel Dennett, and Christopher Hitchens, New Atheism has claimed the pulpit of secularity in Western society. New Atheists have given voice to marginalized nonreligious individuals and underscored the importance of science in society. They have also advanced a derisive view of religion and forcefully argued that science and religion are intrinsically in conflict. Many in the public around the globe think that all scientists are atheists and that all atheist scientists are New Atheists, militantly against religion and religious people. But what do everyday atheist scientists actually think about religion? Drawing on a survey of 1,293 atheist scientists in the U.S. and U.K., and 81 in-depth interviews, this book explains the pathways that led to atheism among scientists, the diverse views of religion they hold, their perspectives on the limits to what science can explain, and their views of meaning and morality. The findings reveal a vast gulf between the rhetoric of New Atheism in the public sphere and the reality of atheism in science. The story of the varieties of atheism in science is consequential for both scientific and religious communities and points to tools for dialogue between these seemingly disparate groups.

When the Bolsheviks set out to build a new world in the wake of the Russian Revolution, they expected religion to die off. Soviet power used a variety of tools--from education to propaganda to terror-to turn its vision of a Communist world without religion into reality. Yet even with its monopoly on ideology and power, the Soviet Communist Party never succeeded in overcoming religion and creating an atheist society. A Sacred Space Is Never Empty presents the first history of Soviet atheism from the 1917 revolution to the dissolution of the Soviet Union in 1991. Drawing on a wealth of archival material and in-depth interviews with those who were on the front lines of Communist ideological campaigns, Victoria Smolkin argues that to understand the Soviet experiment, we must make sense of Soviet atheism. Smolkin shows how atheism was reimagined as an alternative cosmology with its own set of positive beliefs, practices, and spiritual commitments. Through its engagements with religion, the Soviet leadership realized that removing religion from the "sacred spaces" of Soviet life was not enough. Then, in the final years of the Soviet experiment, Mikhail Gorbachev-in a stunning and unexpected reversal-abandoned atheism and reintroduced religion into Soviet public life. A Sacred Space Is Never Empty explores the meaning of atheism for religious life, for Communist ideology, and for Soviet politics.

In a time marked by prominent public clashes between theists and atheists, much less attention has been given to the question of agnosticism, whether in public debate or in academic literature. This is all the more surprising given that so many in Western society feel unable to identify unequivocally with either theism or atheism. This book brings together some leading contemporary philosophers, from both the analytic and continental traditions, to give a sustained and in-depth treatment of the question of agnosticism. Approaching the question from a variety of stances and employing different methodologies, the contributors explore the various possible meanings of agnosticism today. Several of them develop what they describe as a 'New Agnosticism,' where the relationship with theism or forms of religious belief is not as mutually exclusive as has often been assumed. Others look for signs of agnosticism in places where it is not usually thought to be found, such as in forms of continental philosophy, and even in theology itself. They also raise interesting methodological questions at the intersection of analytic and continental philosophy. These are stimulating and innovative essays working with the most recent developments in philosophy and religious thought. They open up new avenues of thought that will be of interest to philosophers, theologians, and other thoughtful readers, whether theist, atheist, or agnostic.

Students of the Enlightenment have long assumed that the major movement towards atheism in the Ancien Regime was centered in the circle of intellectuals who met at the home of Baron d'Holbach during the last half of the eighteenth century. This major critical study shows, contrary to the accepted views, that in fact, atheism was not the common bond of a majority of the members and that, far from being alienated figures, most of the members were privileged and publicly successful citizens devoted to peaceful and gradual reform. Alan Charles Kors determines the coterie's membership and discovers it to have been a diverse assemblage of philosophes, men of letters, and scientists. Analyzing the thought and behavior of those members who lived past 1789, the author argues that the hostility to the Revolution expressed by the coterie's survivors was fully consistent with their world view. Originally published in 1976. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905.

Over the last decade, "New Atheists" such as Sam Harris, Richard Dawkins, and Christopher Hitchens have pushed the issue of atheism to the forefront of public discussion. Yet very few of the ensuing debates and discussions have managed to provide a full and objective treatment of the subject. Atheism: What Everyone Needs to Know provides a balanced look at the topic, considering atheism historically, philosophically, theologically, sociologically and psychologically. Written in an easily accessible style, the book uses a question and answer format to examine the history of atheism, arguments for and against atheism, the relationship between religion and science, and the issue of the meaning of life-and whether or not one can be a happy and satisfied atheist. Above all, the author stresses that the atheism controversy is not just a matter of the facts, but a matter of burning moral concern, both about the stand one should take on the issues and the consequences of one's commitment.

While Europe is secularized, the rise of religious fundamentalism, whether in the Middle East or Middle America, divides opinion around the world. This work attacks God in various forms, from the sex-obsessed, cruel tyrant of the Old Testament to the more benign, but still illogical, Celestial Watchmaker.

Should we believe in God? In this new book, written for a new generation, the brilliant science writer and author of The God Delusion, explains why we shouldn't. Should we believe in God? Do we need God in order to explain the existence of the universe? Do we need God in order to be good? In twelve chapters that address some of the most profound questions human beings confront, Dawkins marshals science, philosophy and comparative religion to interrogate the hypocrisies of all the religious systems and explain to readers of all ages how life emerged without a Creator, how evolution works and how our world came into being. For anyone hoping to grapple with the meaning of life and what to believe, Outgrowing God is a challenging, thrilling and revelatory read.

The trend towards a more secular culture in Western society means that there can be greater flexibility in a wedding ceremony, but couples are often faced with the challenge of preparing a meaningful celebration outside the traditional religious framework. This hands-on, practical guide demonstrates how to approach and prepare a secular wedding ceremony that honours a couple's relationship with honest vows and rituals true to their shared values. In addition, it provides guidance on structuring a ceremony for couples that come from very different cultural or spiritual backgrounds. Includes the tools necessary for the creation of a ceremony, such as a Ritual Identity Questionnaire, checklists, and many other resources.

Demonstrates definitively that the secularization thesis is correct, and religion is losing its grip on societies worldwide In the decades since its introduction, secularization theory has been subjected to doubt and criticism from a number of leading scholars, who have variously claimed that it is wrong, flawed, or incomplete. In Beyond Doubt, Isabella Kasselstrand, Phil Zuckerman, and Ryan T. Cragun mount a strong defense for the theory, providing compelling evidence that religion is indeed declining globally as a result of modernization. Though defenses of secularization theory have been mounted in the past, we now have many years’ worth of empirical data to illuminate trends, and can trace changes not just at a given point in time but over a trajectory. Drawing on extensive survey data from nations around the world, the book demonstrates that, in spite of its many detractors, there is robust empirical support for secularization theory. It also engages with the most prominent criticisms levied against the theory, showing that data that are said to refute the narrative of religious decline are easily explainable and in keeping with the broader tendency toward secularization. Beyond simply defending secularization theory, the authors endeavor to formalize it, offering clear definitions of relevant terms and creating propositions that can be repeatedly and accurately tested. Beyond Doubt offers the strongest argument to date for the existence of a global secularization trend, and will be a vital resource for students and scholars alike who study religion and secularism.

In recent years, the extent to which contemporary societies are secular has come under scrutiny. At the same time, many countries, especially in Europe, have increasingly large nonaffiliate, 'subjectively secular' populations, whilst nonreligious cultural movements like the New Atheism and the Sunday Assembly have come to prominence. Making sense of secularity, irreligion, and the relationship between them has therefore emerged as a crucial task for those seeking to understand contemporary societies and the nature of modern life. Drawing on ethnographic fieldwork in southeast England, Recognizing the Non-religious develops a new vocabulary, theory and methodology for thinking about the secular. It distinguishes between separate and incommensurable aspects of so-called secularity as insubstantial-involving merely the absence of religion-and substantial-involving beliefs, ritual practice, and identities that are alternative to religious ones. Recognizing the cultural forms that present themselves as non-religious therefore opens up new, more egalitarian and more theoretically coherent ways of thinking about people who are 'not religious'. It is also argued that recognizing the nonreligious allows us to reimagine the secular itself in new and productive ways. This book is part of a fast-growing area of research that builds upon and contributes to theoretical debates concerning secularization, 'desecularization', religious change, postsecularity and postcolonial approaches to religion and secularism. As well as presenting new research, this book gathers insights from the wider studies of nonreligion, atheism, and secularism in order to consolidate a theoretical framework, conceptual foundation and agenda for future research.

Heidegger's Eschatology is a ground-breaking account of Heidegger's early engagement with theology, from his beginnings as an anti-Modernist Catholic to his turn towards an undogmatic Protestantism and finally to a resolutely a-theistic philosophical method. The book centres on Heidegger's developing commitment to an eschatological vision, derived from theological sources but reshaped into a central resource for the development of an atheistic phenomenological account of human existence. This vision originated in Heidegger's attempt, in the late 1910s, to formulate a phenomenology of religious life that would take seriously the inherent temporality of human existence. In this endeavour, Heidegger turned to two trends in Protestant scholarship: the discovery of eschatology as a central preoccupation of the Early Church by A. Schweitzer and the 'History of Doctrine' School, and the 'existential' eschatology of Karl Barth and Eduard Thurneysen, indebted to Kierkegaard, Dostoevsky, and Franz Overbeck. His synthesis of such trends within a phenomenological framework (elaborated primarily via readings of Paul and Augustine in his lecture courses of 1921-2) led Heidegger to postulate an existential sense of eschatological unrest as the central characteristic of authentic Christian existence. His description of this expectant restlessness, however, was now inescapably at odds with its Christian sources, since Heidegger's commitment to a phenomenological description of the human situation led him to abstract the 'existential' experience of expectation from its traditional object: the 'blessed hope' for the Kingdom of God. Christian hope thus for Heidegger no longer constitutes, but rather negates 'eschatological' unrest, because such hope projects an end to that unrest, and thus to authentic existence itself. Against the Christian vision, Heidegger therefore develops a systematic 'eschatology without eschaton', paradigmatically expressed as 'being-unto-death'. Judith Wolfe tells the story of his re-conception of eschatology, using a wealth of primary and newly available original-language sources, and offering in-depth analysis of Heidegger's relationship to theological tradition and the theology of his time.

When the Bolsheviks set out to build a new world in the wake of the Russian Revolution, they expected religion to die off. Soviet power used a variety of tools--from education to propaganda to terror-to turn its vision of a Communist world without religion into reality. Yet even with its monopoly on ideology and power, the Soviet Communist Party never succeeded in overcoming religion and creating an atheist society. A Sacred Space Is Never Empty presents the first history of Soviet atheism from the 1917 revolution to the dissolution of the Soviet Union in 1991. Drawing on a wealth of archival material and in-depth interviews with those who were on the front lines of Communist ideological campaigns, Victoria Smolkin argues that to understand the Soviet experiment, we must make sense of Soviet atheism. Smolkin shows how atheism was reimagined as an alternative cosmology with its own set of positive beliefs, practices, and spiritual commitments. Through its engagements with religion, the Soviet leadership realized that removing religion from the "sacred spaces" of Soviet life was not enough. Then, in the final years of the Soviet experiment, Mikhail Gorbachev-in a stunning and unexpected reversal-abandoned atheism and reintroduced religion into Soviet public life. A Sacred Space Is Never Empty explores the meaning of atheism for religious life, for Communist ideology, and for Soviet politics.

Students of the Enlightenment have long assumed that the major movement towards atheism in the Ancien Regime was centered in the circle of intellectuals who met at the home of Baron d'Holbach during the last half of the eighteenth century. This major critical study shows, contrary to the accepted views, that in fact, atheism was not the common bond of a majority of the members and that, far from being alienated figures, most of the members were privileged and publicly successful citizens devoted to peaceful and gradual reform. Alan Charles Kors determines the coterie's membership and discovers it to have been a diverse assemblage of philosophes, men of letters, and scientists. Analyzing the thought and behavior of those members who lived past 1789, the author argues that the hostility to the Revolution expressed by the coterie's survivors was fully consistent with their world view. Originally published in 1976. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905.

This collection features more than two dozen narratives by atheists from different backgrounds across the United States. Ranging in age, race, sexual orientation, and religious upbringing, these individuals address deconversion, community building, parenting, and romantic relationships, providing a nuanced look at living without a god in a predominantly Christian nation. These narratives illuminate the complexities and consequences for nonbelievers in the United States. Stepping away from religious belief can have serious social and existential ramifications, forcing atheists to discover new ways to live meaningfully without a religious community. Yet shedding the constraints of a formal belief system can also be a freeing experience. Ultimately, this volume shows that claiming an atheist identity is anything but an act isolated from the other dimensions of the self. Upending common social, political, and psychological assumptions about atheists, this collection helps carve out a more accepted space for this minority within American society.